One of distinguishing characteristics of Ibn Taymiyyah was serious and open enmity with the prophet (peace be upon him and his family)’s Ahle Beit, especially with Amir al-Momenin. He has insulted Amir al-Momenin, Hazrat Zahra, and other members of Ahle Beit (peace be upon them) in many different cases. Here I am going to point out some of these insulting cases. Before entering the main discussion, first we have to explain the meaning of “Naseby” from Sunni point of view to make it clear whether we can call Ibn Taymiyyah Naseby or not.
Zobeidy in Tajol Aroos book writes:
النواصب ، والناصبية ، وأهل النصب : وهم المتدينون ببغضة سيدنا أمير المؤمنين ويعسوب المسلمين أبي الحسن علي بن أبي طالب ، رضي الله تعالى عنه وكرم وجهه ؛ لأنهم نصبوا له ، أي : عادوه
(Tajol Aroos, vol.2, p.436, article “Nasb“).
Navaseb, Nasebiye, and the people of Nasb: these people are those whose faith is based on the enmity with Amir al-Momenin (peace be upon him) and the king of the Muslems, Abol Hassan Ali Ibn Abi Taleb (peace be upon him). Because they are the enemies of Amir al-Momenin and Imam Hassan.
Ibn Hajar Asqalani writes:
والنصب، بغض علي وتقديم غيره عليه.
(The introduction of Fath ol-Bary, p.460).
Nasb is the enmity to Ali and also prefer others (Moaviye) to him.
Hassan Ibn Farhan Maleki, one of Saudi Arabia scholars, writes that:
النصب فهو كل انحراف عن على واهل البيت سواء بلعنه أو تفسيقه ، كما كان يفعل بعض بنى أمية أو بالتقليل من فضائله كما يفعل محبّوهم أو تضعيف الأحاديث الصحيحة في فضله أو عدم تصويبه في حروبه أو التشكيك فى شرعيّة خلافته وبيعته أو المبالغة فى مدح خصومه ، فهذا وأمثاله هو النصب.
(Nahv Enghaz al-Eslami, p.298, publisher: al-Yamamat al-Sahfiye Institution, in Jordan, 1418 AD).
“Nasb” includes any public and clear enmity with Ali (peace be upon him) and Ahle Beit (peace be upon them) whether it is by cursing them or by knowing them as libertine _ what some of Bani Omaye did_ or by humiliating their virtues _ what the fan of Bani Omaye did_ or by weakening the true narrations which were said to praise them or by imaging that Ali had made mistakes in battles (Jamal, Sefein, and Nahravan) or by doubting about the authenticity of Amir al-Momenin ’s caliphate and by exaggerating in the praise of his enemies. So these cases and also similar cases are counted as Nasb.
Ibn Hayan, one of the great Sunni scholars, about the sentence of Nasebi has writes:
أن رسول الله (صلى الله عليه وآله وسلم) قال : والذي نفسي بيده لا يبغضنا أهل البيت رجل إلا أدخله الله النار
(Sahih Ibn Hayan, vol. 15, p. 435)
The prophet (peace be upon him and his family said): swear to Allah that nobody will count us as enemy unless he is one of the people who Allah put into the hell.
Hakem Neishaburi quotes this narration and then writes:
هذا حديث صحيح على شرط مسلم ولم يخرجاه
(al-Mostadrak: vol. 3, p.162, Search: Mostafa Abdol Ghader Ata, date: 1990 AH, Darol Kotob al-Elmiye_ Beirut).
Based on Moslem condition his narration is true, but they (Bokhary and Moslem) have not brought it in their books.
Al-Bany, one of contemporary Wahhaby scholars, has brought this narration in series of true Hadithes.
(al-Selselat, vol.5, p. 643, Maktab al-Ma’aref_ Riyadh).
There are many narrations that imply one who is the enemy of the prophet (peace be upon him and his family)’s Ahle Beit; certainly must not be a legitimate child. Hafez Hamvini writes in Faraed al-samtin book that:
عن زيد بن يثيع قال سمعت أبا بكر الصديق يقول: قال: رأيت رسول اللّه (ص) خيّم خيمة وهو متكئ على قوس عربيّة، وفي الخيمة علي وفاطمة والحسن والحسين فقال: «معشر المسلمين أنا سلم لمن سالم هل الخيمة، حرب لمن حاربهم، ولي لمن والاهم، لا يحبّهم إلاّ سعيد الجد طيب المولد، ولا يبغضهم إلاّ شقي الجد رديء المولد»، فقال رجل يازيد أ أنت سمعت منه؟ قال: أي وربّ الكعبة.
Faraed al-samtyn, vol. 2, p. 40, H-373 and al-Manaqeb, al-Kharazmy, pp. 297, C 291 (211) Javaher al-Mtalb, Mohammed Ibin al-Dameshqy al-Shafei, vol. 1, p. 174.
Zeid Ibn Yathi’i said that he heard from Abu Bakr that: one day the prophet (peace be upon him and his family) had set up a tent by his cloth. He had leant to his Arabic archery and Ali, Fatima, Hassan, and Husain (peace be upon them) were under the tent. The prophet (peace be upon him and his family) said to the Muslims: I like those who like the dwellers of this tent. And on the other hand, I fight with those who fight with them. I agree with those who agree with them. Nobody can love them unless he is a pure person which his ancestors had been of great and pure people. A person who is their enemy is a person whose ancestors had been of bad people and he himself was made of unclean and contaminated semen.
Ibn Marduye writes that:
عن عبد الله بن أحمد بن حنبل ، عن أحمد ، قال : سمعت الشافعي يقول : سمعت مالك بن أنس يقول : قال أنس بن مالك : ما كنا نعرف الرجل لغير أبيه إلا ببغض علي ابن أبي طالب.
Virtues of Ali ibn Abi Talib (AS), we revealed Quran fi Ali (AS) - Abi Bakr Ahmad ibn Musa ibn Mrduyeh al-Isfhany - Page 76.
Abdollah Ibn Ahmad Ibn Hanbal quotes from his father that: I heard from Shafeei that said: I hear from Malek Ibn Anas that said: Anas Ibn Malek said: nobody is an illegitimate child, except those who are the enemies of Ali Ibn Abi Taleb (peace be upon him).
It means that the way of assessing of being born legitimate or illegitimate is the love and hatred of Ali Ibn Abi Taleb (peace be upon him). Whoever loves Ali is certainly legitimate and whoever hates Ali, is certainly an illegitimate child. There are more than dozens of narrations in this regard in Sunni resources, but mentioning these two narrations are enough here.
Based on mentioned points, here we invite you to pay attention to some of Ibn Taymiyyah’s speeches about the prophet (peace be upon him and his family), Hazrat Ali (peace be upon him), and Ahle Beit (peace be upon them).
Ibn Taymiyyah believed that the father of the prophet (peace be upon him and his family) was pagan:
He writes in Majmu al-Fatavi:
التوسل بدعائه - اى النبى - وشفاعته ينفع مع الايمان به، واما بدون الايمان به فالكفار والمنافقون لا تغنى عنهم شفاعه الشافعين فى الاخره، ولهذا نهى عن الاستغفار لعمه وابيه وغيرهما من الكفار!
Resorting to him _the prophet (peace be upon him and his family)_ and seeking his intervention is only useful when you believe in him, but if you do not believe in him, it won’t be effective. So the intervention of interceptors does not include the pagans and unbelievers. That’s why the prophet had been prohibited to pray and seek forgiveness for his father, uncle, and other pagans!
وقد يدعو - اى النبى - لبعض الكفار بأن يهديه اللّه او يرزقه، فيهديه او يرزقه، كما دعا لأمّ أبى هريره حتى هداها اللّه. وكما دعا لدوس - قبيله ابى هريره - فقال: «اللهم اهد دوسا وائت بهم» فهداهم اللّه!
(Majmu al-Fatavi,vol. 1, p. 145 and al-Tavasol valvasile, p.7)
Sometimes the prophet (peace be upon him and his family) prayed for some pagans that Allah may guide them or grant them the provisions, as he prayed for the mother of Abu Harire and asked Allah to guide her.
Was the position of the ancestors of Abu Harire lower than the position of the prophet (peace be upon him and his family)’s by Allah? We do not intend to prove the faith of the prophet (peace be upon him and his family)’s ancestors in details, but we are going to discuss it in brief.
Fakhr Razi, the most famous Sunni interpreter, is going to prove that Azar was the uncle of Hazrat Ibrahim not his father, so he writes:
أن آباء الأنبياء ما كانوا كفارا ويدل عليه وجوه : منها قوله تعالى : * ( الذي يراك حين تقوم * وتقلبك في الساجدين ) * ( الشعراء : 218 ، 219 ) . قيل معناه : إنه كان ينقل روحه من ساجد إلى ساجد وبهذا التقدير : فالآية دالة على أن جميع آباء محمد عليه السلام كانوا مسلمين.
Sure the fathers of the prophets were not pagans and there are many reasons to this claim:
One of these reasons is the word of Allah: “he who sees you while you are standing and feels you among prostrates” it means that the soul of the prophet (peace be upon him and his family) travels from one prostrate to another one. According to this assumption we can conclude that the entire prophet (peace be upon him and his family)’s ancestors were Muslims.
And he continues:
ومما يدل أيضا على أن أحدا من آباء محمد عليه السلام ما كان من المشركين قوله عليه السلام : " لم أزل أنقل من أصلاب الطاهرين إلى أرحام الطاهرات " وقال تعالى : * ( إنما المشركون نجس ) * ( التوبة : 28 ) وذلك يوجب أن يقال : إن أحدا من أجداده ما كان من المشركين.
(Al-Razi commentary_ al-Razi, vol. 13, p.39)
Another reason that implies none of the prophet (peace be upon him and his family) were not pagan, is his own word. He said: I transferred from pure men to the uterus of pure women constantly. Allah said that the pagans are not pure; they are Najes (not pure). As a result, we can say that the prophet (peace be upon him and his family) was not pagan.
قال الآلوسي: أنّه ليس فى آباء النبي صلى اللّه عليه وسلّم كافر أصلا لقوله (ع) «لم أزل انقل من اصلاب الطاهرين الى ارحام الطاهرات». والمشركون نجس، وتخصيص الطهارة بالطهارة من السفاح لا دليل له يعول عليه والعبرة لعموم اللفظ لا لخصوص السبب. وقد ألّفوا في هذا المطلب الرسائل واستدلّوا له بما استدلوا والقول بأنّ ذلك قول الشيعة كما ادعاه الإمام الرازي ناشيء من قلّة التتبع.
(al-Alusy commentary, vol. 7, p. 195)
Alusy said: none of the prophet (peace be upon him and his family)’s fathers were pagans. Because he himself said: I transferred from pure men to the uterus of pure women constantly and pagans are unclean and Najes. The meaning of pure men and pure women is that they were away from adultery. The important point is that this sentence is a general one and it is not directing to a certain point or person. In this context, many articles have been written and they have referred to many different reasons. It is wrong that we consider this opinion only for Shias _as Fakhr Razi has claimed_ and if you do so, it will show your lack of knowledge.
Above all, Salehi Shami writes in Sobol al-Hady valreshad book:
وسئل القاضي أبو بكر بن العربي أحد الأئمة المالكية رحمه الله تعالى عن رجل قال : إن أبا النبي صلى الله عليه وسلم في النار . فأجاب : بأن من قال ذلك فهو ملعون لقوله تعالى : ( إن الذين يؤذون الله ورسوله لعنهم الله في الدنيا والآخرة ) قال ولا أذى أعظم من أن يقال عن أبيه : إنه في النار
(Sobol al-Hady valreshad_ al-Salehi al-Shami_ vol. 1, p. 260)
Abu Bakr Ibn Arabi _one of Malekiye Imams_ was asked: is the father of the prophet (peace be upon him and his family) in the fire of the hell? He answered: whoever thinks so is a pagan, because Allah said: indeed Allah will curse those who bother Allah and the prophet (peace be upon him and his family). There is no more torture to say that his father is in the fire of the hell!!!
This narration proves that those who know the prophet (peace be upon him and his family)’s fathers pagans are cursed ones.
2. Denying the virtues of Ahle Beit:
Ibn Taymiyyah‘s believes and thoughts about the family of the prophet (peace be upon him and his family) are so rude and shameless. He believes that exceling and preferring Ahle Beit (peace be upon them) to others is a sign of ignorance and even more he knows it as Wahhabi’s believes and thoughts. He says:
!! إنّ فكرة تقديم آل الرسول هى من اثر الجاهليه فى تقديم اهل بيت الروساء
(Menhaj al-Sanah, vol.3, p. 269)
Indeed knowing the prophet (peace be upon him and his family)’s Ahle Beit superior to others is a sign of ignorance, because they considered the relatives of the heads prior to others.
And he writes somewhere else:
قالت الشيعه: لا تصلح الامامه الا فى ولد على.
وقالت اليهود: لا يصلح الملك الا فى آل داود!
(Menhaj al-Sanah, vol.1, p. 6)
Shias believe that Imams only come from Ali’s offspring and Jews believe that no one can be a king but the children of David.
In fact this speech of Ibn Taymiyyah is denying and apposing Allah. Because Allah has preferred the families of the prophets to others in many verses of Quran. We point to some of these verses briefly:
Allah mentions the name of 18 prophets in Quran and then says:
وَ كُلاًّ فَضَّلْنَا عَلىَ الْعَلَمِينَ وَ مِنْ ءَابَائهِمْ وَ ذُرِّيَّاتهِمْ وَ إِخْوَانهِمْ وَ اجْتَبَيْنَاهُمْ وَ هَدَيْنَاهُمْ إِلىَ صرِاطٍ مُّسْتَقِيم
(al-Anam chapter/ verses 86 and 87)
And also some of their fathers and their progeny and their brothers, we chose them, and we guided them to a Straight Path.
No we ask Ibn Taymiyyah and his fans that: what was the reason of priority and choosing of the prophets’ families? Was it for praising and appreciating the ignorance eras’ thoughts?
إِنَّ اللَّهَ اصْطَفَى ءَادَمَ وَ نُوحًا وَ ءَالَ إِبْرَاهِيمَ وَ ءَالَ عِمْرَانَ عَلىَ الْعَالَمِين
(Al-Imran chapter/ verse 33)
Allâh chose Adam, Nûh (Noah), the family of Ibrâhim and the family of 'Imrân above the mankind and jinns (of their times).
Was the preferring of “Ibrahim family” and “Imran family” to the whole mankind inspired by ignorance thoughts or Jews believes?
In another verse, we read that:
وَهَبْنَا لَهُ إِسْحَاقَ وَ يَعْقُوبَ وَ جَعَلْنَا فىِ ذُرِّيَّتِهِ النُّبُوَّةَ وَ الْكِتَابَ وَ ءَاتَيْنَاهُ أَجْرَهُ فىِ الدُّنْيَا وَ إِنَّهُ فىِ الاَخِرَةِ لَمِنَ الصَّالِحِين.
( al-Ankabut chapter/ verse 27)
And we bestowed on him Ishâque and Jacob, and ordained among his offspring Prophet hood, and we granted him his reward in this world, and verily, in the Hereafter he is indeed among the righteous.
Can we say that ordaining prophet hood and book among Hazrat Adam offspring and preferring them to others comes from ignorance thoughts?
And when Allah addressing to Hazrat Ibrahim (peace be upon him) said:
إِنِّي جاعِلُكَ لِلنَّاسِ إِماما.
I chose you as the people leader.
Hazrat Ibrahim said:
وَ مِنْ ذُرِّيَّتي
(al-Bagarah chapter/ verse 124)
What about my family?
Does the request of Hazrat Ibrahim come from ignorance thoughts and Jews believes? On the other hand, the ignorance thoughts and Jews believes were made many years after Hazrat Ibrahim (peace be upon him).
But the belief of Shia based on choosing and preferring the prophet (peace be upon him and his family)’s Ahle Beit and knowing Imamate and caliphate especially for them comes from Quran and the prophet (peace be upon him and his family)’s words. Actually Allah has chosen the prophet (peace be upon him and his family)’ family to be superior to others. There are many verses that indicate this issue. For example:
فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ
(Al Imran chapter/ verse 61).
Then whoever disputes with you concerning him after knowledge that has come to you say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke (sincerely) the Curse of Allah upon those who lie."
Mobahele story has quoted in many Sunni Masnads and Sahahs with true evidences. Moslem Neishabury writes in Sahih Moslem:
وَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ « فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ » دَعَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ اللَّهُمَّ هَؤُلَاءِ أَهْلِي.
(Sahih Muslim, vol. 7, p. 120 ط. Muhammad Ali Sabih, Bemesr, Vadaro al-fekr_ Beirut, (5/23 H 32),Companions virtues book, chapter: the virtues of Ali Razi Allah and Masnad Ahmad, vol. 1, p. 185 and Sahih al-Tarmazy, vol. 5, p. 596 and al-Mostadrak Ala al-Sahihein, vol. 3, p. 150 and Fatah al-Bary, vol. 7, p. 60 and the interpretation of al-Tabary, vol. 3, p. 212 and Aldor al-Mansur, vol. 2, p. 38 Va al-Kamel fi al-Tarykh, vol. 2, p. 293.)
When this verse was sent down ( “Come, let us call our sons and your sons…”), the prophet (peace be upon him and his family) called Ali, Fatima, Hassan, and Hussein and said : O Allah these are my family.
Ibn Kathir Dameshghi Salfi writes:
قال جابر " أنفسنا وأنفسكم " رسول الله صلى الله عليه وسلم وعلي بن أبي طالب " وأبناءنا " الحسن والحسين " ونساءنا " فاطمة . وهكذا رواه الحاكم في مستدركه عن علي بن عيسى عن أحمد بن محمد بن الأزهري عن علي بن حجر عن علي بن مسهر عن داود بن أبي هند به بمعناه . ثم قال : صحيح على شرط مسلم ولم يخرجاه هكذا.
(Ibn Kathir interpretation_ Ibn Kathir, vol.1, p.379)
Jaber said: “our close relatives and your close relatives are the prophet Muhammad (peace be upon him and his family) and our sons are Hassan and Hussein and our women are Fatima.” In this way, Hakem has quoted this narration in al-Mostadrak from Ali Ibn Isa from Ahmad Ibn Muhammad Ibn al-Azhari from Ali Ibn Hajar from Ali Ibn Moshar from Davood Ibn Abi Hend.
Then he has said that according to Moslem conditions this narration is true, but Bokhary and Moslem have not written it in their books.
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا.
(Al-Ahzab chapter/ verse 33)
Allah only wishes to remove al-Rijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet peace be upon him and his family), and to purify you with a thorough purification.
Moslem Neishabury writes in Sahih Moslem:
قَالَتْ عَائِشَةُ خَرَجَ النَّبِيُّ صلى الله عليه وسلم غَدَاةً وَعَلَيْهِ مِرْطٌ مُرَحَّلٌ مِنْ شَعْر أَسْوَدَ فَجَاءَ الْحَسَنُ بْنُ عَلِيّ فَأَدْخَلَهُ ثُمَّ جَاءَ الْحُسَيْنُ فَدَخَلَ مَعَهُ ثُمَّ جَاءَتْ فَاطِمَةُ فَأَدْخَلَهَا ثُمَّ جَاءَ عَلِيٌّ فَأَدْخَلَهُ ثُمَّ قَالَ: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
(Sahih Moslem, vol.7, p.130, H 6414, Virtues book, chapter: Ahle Beit Virtues)
Aisha said: the prophet (peace be upon him and his family) leave the house one morning while he was wearing lined cloak which was made of black fur. Then Hassan Ibn Ali came to him and he entered Hassan under the cloak; then Hussein came and he entered him under the cloak; after that Fatima came and he entered her under the cloak; then Ali came and went under the cloak. Then the prophet (peace be upon him and his family) said: Allah only wants to remove contamination from my family and turns you clean and glorify.
إِنَّ اللَّهَ وَ مَلَـلـِكَتَهُ يُصَلُّونَ عَلَى النَّبِىِّ يَـأَيُّهَا الَّذِينَ ءَامَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيمًا
(Al-Ahzab chapter/ verse 56)
Allah and his angels send Salat (Graces, Honors, Blessings, Mercy, etc.) on the Prophet. O you who believe! Send your Salat on him, and obey him well.
After the sending down of this verse, the companions asked the prophet (peace be upon him and his family): how do we send our blessing and salat? He said:
قولو اللهم صل على محمد وعلى آل محمد كما صليت على ابراهيم وعلى آل ابراهيم، وبارك على محمد وعلى آل محمد كما باركت على ابراهيم وعلى آل ابراهيم
Say O Allah send blessings on Muhammad and his family as you sent your blessing on Ibrahim and his family and bless Muhammad and his family.
As Mohammad Ibn Ismael writes in his Sahih:
عن عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى، قَالَ لَقِيَنِي كَعْبُ بْنُ عُجْرَةَ فَقَالَ أَلاَ أُهْدِي لَكَ هَدِيَّةً سَمِعْتُهَا مِنَ النَّبِيِّ، صلى الله عليه وسلم فَقُلْتُ بَلَى، فَأَهْدِهَا لِي. فَقَالَ سَأَلْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم فَقُلْنَا يَا رَسُولَ اللَّهِ كَيْفَ الصَّلاَةُ عَلَيْكُمْ أَهْلَ الْبَيْتِ فَإِنَّ اللَّهَ قَدْ عَلَّمَنَا كَيْفَ نُسَلِّمُ. قَالَ " قُولُوا اللَّهُمَّ صَلِّ عَلَى مُحَمَّد، وَعَلَى آلِ مُحَمَّد، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّد، وَعَلَى آلِ مُحَمَّد، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد
(Sahih Bokhari, vol.4, p.119, H 3405, the beginning of creation book)
It has quoted from Abol Rahman Ibn Abi Leily that he said: Ka’ab Ibn Ajre saw me and said: do you want me to grant you the gift that I heard from the prophet (peace be upon him and his family)? I said: yes, please give me that gift. Then he said: I asked the prophet (peace be upon him and his family) that how we can send blessing and greetings on you and your family? Because Allah has taught us the way of sending you our greetings (but he has not taught us the way of sending our blessings); he said: say: O Allah send blessings on Muhammad and his family as you sent your blessing on Ibrahim and his family and bless Muhammad and his family. You are praised and magnanimity; O Allah send your blessing on Muhammad and his family as you sent blessing to Ibrahim and his family.
Mavaddat (amity) verse:
قُلْ لا أَسْأَلُكُمْ عَلَيهِ أَجْرَاً إِلاّ المَوَدَّةَ فِي القُرْبَى
(Al-shora chapter/ verse 23)
Say: No reward I ask of you for this except to be kind to relatives for my kinship with you.
This verse implies the amity and love of pure and innocent Ahle Beit (peace be upon them) and also many of Sunni scholars have confessed this fact.
Sheikh Hassan Ibn Ali al-Saghaf writes in Sahih Sharh al-Aghidah al-Tahaviye book:
محبة آل بيت رسول الله صلى الله عليه وآله وسلم فريضة عقائدية من الله تعالى على كل مسلم ومؤمن ، والدليل عليها من القرآن قوله تعالى ( قل لا أسألكم عليه أجرا إلا المودة في القربى ) الشورى : 23 . والدليل على تفضيل الله لهم قوله تعالى ( إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ) الأحزاب : 33 .
(Sahih Sharh al-Aghidah al-Tahaviye_ Hassan Ibn Ali al-Asghaf_ p. 653)
The amity of Ahle Beit of the prophet (peace be upon him and his family) is necessary, because it is Allah’s command and each Muslim must obey it. The reason of this issue is Allah’s word in Quran: “No reward I ask of you for this except to be kind to relatives for my kinship with you.” And the reason that they are superior to others is the word of Allah which says: Allah only wishes to remove contaminate from you and turn you pure and glorified.
Then he continues:
والمراد بالأخذ بآل البيت والتمسك بهم هو محبتهم والمحافظة على حرمتهم والتأدب معهم والاهتداء بهديهم وسيرتهم والعمل برواياتهم والاعتماد على رأيهم ومقالتهم واجتهادهم وتقديمهم في ذلك على غيرهم.
(Sahih Sharh al-Aghide al-Tahaviye_ Hassan Ibn Ali al-Saghaf_ p.654)
The purpose of resorting to them is: to respect and love them. And also seek help from them to find the right path, act according their way of life and behaviors, obey their narrations, respect their ideas, and know them superior and better than others.
He also explains the purpose of “ Zavel Ghorba (ذوي القربي)” and Ahle Beit:
وأهل البيت هم سيدنا علي والسيدة فاطمة وسيدنا الحسن وسيدنا الحسين عليهم السلام وذريتهم من بعدهم ومن تناسل منهم للحديث الصحيح الذي نص النبي صلى الله عليه وآله وسلم فيه على ذلك ، ففي الحديث الصحيح : [ نزلت هذه الآية على النبي صلى الله عليه وسلم ( إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ) في بيت أم سلمة ، فدعا النبي صلى الله عليه وسلم فاطمة وحسنا وحسينا فجللهم بكساء وعلى خلف ظهره فجلله بكساء ثم قال : " اللهم هؤلاء أهل بيتي فأذهب عنهم الرجس وطهرهم تطهيرا " . قالت أم سلمة : وأنا معهم يا نبي الله ؟ قال : " أنت على مكانك وأنت إلى خير " . هذا لفظ الترمذي ( 5 / 663 برقم 3787 ) من حديث عمرو بن أبي سلمة ، وهو في " صحيح مسلم " ( 4 / 1883 برقم 2424 ) من حديث السيدة عائشة.
(Sahih Sharh al-Aghide al-Tahaviye_ Hassan Ibn Ali al-Saghaf_ p.655)
The prophet (peace be upon him and his family)’s Ahle Beit includes: our master Ali, Lady Fatima, our master Hassan, and our master Hussein (peace be upon them) and also their offspring and their next generation and anyone of his generation. And that because of a true narration that the prophet (peace be upon him and his family) has clearly mentioned this issue in it. A true narration says that this verse _ Allah only wishes to remove contaminate from you and turn you pure and glorified _ was sent to the prophet (peace be upon him and his family) in Ome Salami’s house. After receiving this verse, the prophet (peace be upon him and his family) called Fatima, Hassan, and Hussein put his cloak over them. Ali was behind them so the prophet (peace be upon him and his family) called him and put the cloak over him either. Then he said: O Allah! They are my Ahle Beit (family) keep them away from the evils and turn them clean and glorify them. Ome Salami said: am I one of them? He said: you have a position and your way is directed toward the goodness (it means: you are not one of Ahle Beit, but you are precious). This is Tarmazi’ s narration which is taken from the Amro Ibn Salame Hadith in Sahih Moslem from Aisha narration.
Shall you still say that knowing Ahle Beit superior to others is an ignorance belief or even Jewish one? Can we say that almighty Allah and his prophet (peace be upon him and his family) have been trying to promote ignorance thoughts (we seek refuge in Allah)?!
Aren’t these words of Ibn Taymiyyah protesting to Allah?
2. Denying Safina (ark,ship) Hadith:
One of famous narrations about innocent Ahle Beit (peace be upon them) in Sunni and Shia books is Safina Hadith which Ibn Taymiyyah and his like-minded people try to deny it. He writes in Menhajol Sanah that:
وأما قوله مثل أهل بيتي مثل سفينة نوح فهذا لا يعرف له إسناد لا صحيح ولا هو في شيء من كتب الحديث التي يعتمد عليها فإن كان قد رواه مثل من يروي أمثاله من حطاب الليل الذين يروون الموضوعات فهذا ما يزيده وهنا.
(Menhajol Sana, vol.7, p. 395)
I do not know any true evidence for the word of the prophet (peace be upon him and his family) which said “my Ahle Beit is like Noah’s ark”. And none of reliable narrative books includes this narration. Anyone who has narrated this story _ like the others who narrate the same narrations_ is of those people who gathered woods in the middle of night (this is an irony of lying).
While this narration has said by many narrators, including: 1. Amir al-Momenin, 2. Abuzar, 3. Abollah Ibn Abbas, 4. Abu Saeen Khedery, 5. Abu al-Tafil, 6. Anas Ibn Malek, 7. Abdollah Ibn al-Zobair, 8. Salama Ibn al-Aku’u, and …
And many of Sunni scholars have narrated this narration in their reliable books. Including:
1. Ahmad Ibn Hanbal, 2. Bazzaz, 3. Abu Ya’aly, 4. Ibn Jarir Tabari, 5. Nesayi, 6. Tabarani, 7. Darqatany, 8. Hakem Neishaburi, 9. Ibn Marduyh, 10. Abu Naeem Esfahani, 11. Khatib Baghdadi, 12. Abu Muzaffar Samany, 13. Ibn Athir, 14. Moheb al-Tabary, 15. Zahabi, 16. Ibn Hajar Asqalany, 17. Sakhavy, 18. Syvaty, 19. Ibn Hajar Makki, 20. Mottaghi Hindi, 21. Sheikh Ali Qaderi, 22. Mannavy, and...
If these people are Hatib al-Lail (حاطب اللیل) _ the people who gather woods in the middle of night_, we will accept this deeply.
3. Insulting to Amir al-Momenin (peace be upon him):
Ibn Hajar Asqalani, one of the greatest Sunni scholars in Hadith and Rejal science, who his title is “Hafez” (the highest degree in Rejal sceince) in Lesan al-Mizan book _one of the most reliable Rejali books_, writes:
وكم من مبالغة لتوهين كلام الرافضي أدّته أحياناً إلى تنقيص عليّ رضي اللّه عنه.
(Lesan al-Mizan, vol.6, p.319)
Ibn Taymiyyah in response to Allame Helli has gone too far away as much as it has led to decrees the high position of Ali Ibn Abi Taleb (peace be upon him).
His audacity to Amir al-Momenin (peace be upon him) has been too much that Ibn Hajar Asqalani in Mo’otabar al-Dorar al-Kamenat fi A’ayan al-Maeat al-Samena, vol. 1, p.155 says:
وقال ابن تيميّة في حقّ عليّ: أخطأ في سبعة عشر شيئاً، ثمّ خالف فيها نصّ الكتاب...
Ali made mistakes in 17 cases and opposed to the text of the Quran.
And Ibn Hajar Asqalani writes:
وافترق الناس فيه شيعاً ، فمنهم من نسبه إلى التجسيم ، لما ذكر في العقيدة الحمويّة والواسطيّة وغيرهما من ذلك كقوله : "إنّ اليد والقدم والساق والوجه صفات حقيقيةّ للّه، وأنّه مستو على العرش بذاته."
Sunni great men have different ideas about Ibn Taymiyyah: some believe that he visualized issues and had imaginary thoughts. And this is due to what he has written in al-Aghide al-Hamaviye book for Allah.
Then he said:
ومنهم من ينسبه إلى الزندقة ، لقوله : النبيّ ( صلّى اللّه عليه وسلّم ) لا يستغاث به ، وأنّ في ذلك تنقيصاً ومنعاً من تعظيم النبيّ ( صلّى اللّه عليه وسلّم).
Some of people know him as Zandigh and unfaithful due to his opposition to resort to the prophet (peace be upon him and his family)_ which is belittling the prophecy position.
Then he continues:
ومنهم من ينسبه إلى النفاق، لقوله في عليّ ما تقدّم - أي أنّه أخطأ في سبعة عشر شيئاً - ولقوله: إنّه - أي عليّ - كان مخذولاً حيثما توجّه ، وأنّه حاول الخلافة مراراً فلم ينلها ، وإنّما قاتل للرئاسة لا للديانة ، ولقوله: إنّه كان يحبّ الرئاسة، ولقوله: أسلم أبو بكر شيخاً يدري ما يقول، وعليّ أسلم صبيّاً ، والصبيّ لا يصحّ إسلامه ، وبكلامه في قصّة خطبة بنت أبي جهل فإنّه شنع في ذلك ، فألزموه بالنفاق ، لقوله صلّى اللّه عليه وسلّم : ولا يبغضك إلاّ منافق...
And some people have recognized Amir al-Momenin (peace be upon him) as hypocrite due to bad words he has said about him.
Because he said: Ali Ibn Abi Taleb tried to become calipha many times, but nobody helped him. His fights and battles were not for justice or faith seeking. They were for presidency ambition. The Islam of Abu Bakr which is more valuable than Ali’s Islam which had generated during his childhood. Also proposing the daughter of Abu Jahl for marriage by Ali was his big default.
His speech is a sign of hypocrisy because the prophet (peace be upon him and his family) said to Ali (peace be upon him) that: no one knows you as an enemy, but hypocrites.
This is not the word of a Shia scholar. This is the word of Ibn Hajar Aasqalani whose special proficiency is opposing Shiism.
And in Menhaj al-Senat book which Allame Helli calls it “Menhaj al-Beda’at” writes:
وقد جمع الشافعيّ ومحمّد بن نصر المَرْوَزي كتاباً كبيراً فيما لم يأخذ به المسلمون من قول عليّ ؛ لكون قول غيره من الصحابة أتبع للكتاب والسنّة.
Shafeyi and Marvazi wrote a big book in which they gathered the whole cases that Muslims did not act according to the speech of Ali (peace be upon him). Because the words of companions had been closer to Quran and tradition.
Ali (peace be upon him) who was with the prophet (peace be upon him and his family) from the first moments of his life until the last moments of the prophet (peace be upon him and his family)’s life is the person who the prophet (peace be upon him and his family) introduced him correlated to right and said:
علي مع الحق والحق مع علي
Ali is with right and right is with Ali.
Many of Sunni scholars have quoted and corrected this narration. For instance: Heysami in Majma’a al-Zavaed, vol7, p. 235, after quoting this narration he says: «رواه أبو يعلى ورجاله ثقات » and Hakem Neishaburi says in al-Mostadrak Alal Sahihein, vol. 3, p. 124: « هذا حديث صحيح على شرط مسلم ولم يخرجاه », Baqdad Hostory, vol. 14, p. 322, Ibn Ghatibe Dinvary in al-Emamah va al-Siyasa, vol.1, p. 98, Fakhr Razi in Great interpretation, vol. 1, p. 205, al-Mahsul, vol. 6, p. 134, and …
And sometimes he introduced him correlated to Quran and says:
علي مع القران مع والقرآن مع علي لن يتفرقا حتى يردا على الحوض
Ali is with Quran and Quran is with Ali and they never separate from each other until they present to me by the Houz.
Hakem Neishaburi has quoted this narration in al-Mostadrak Alal Sahihein. He says:
هذا حديث صحيح الاسناد وأبو سعيد التيمي هو عقيصاء ثقة مأمون ولم يخرجاه.
(al-Mostadrak- al-Hakem Neishaburi, vol. 3, p. 124 and Jame’e al-Saghir- Jalal al-Ddin al-Sivaty, vol. 2, p. 177)
This narration has authentic evidence and Abu Saeed Timi is a trustable person, but Bokhari and Moslem have not mentioned it in their Sahih books.
Is the word of such a person less valuable than those who have spent more than two third of their lives on polytheism, idolatry, gambling, drinking, binge, and…?
Ibn Taymiyyah’s opprobrium words about Amir al-Momenin (peace be upon him):
أمّا أهل السنة فأصلهم مستقيم مطرد في هذا الباب وأما أنتم فمتناقضون وذلك أن النواصب من الخوارج وغيرهم الذين يكفرون عليا أو يفسقونه أو يشكون في عدالته من المعتزلة والمروانية وغيرهم لو قالوا لكم ما الدليل على إيمان على وإمامته وعدله لم يكن لكم حجة.
They way of Sunni is the right and directed way in this regard (most of sects believe in his idea), but you (Shias) are contradicted with each other. If Khavarej or other people who know Ali lecher or pagan or Mo’otazeli and Marvany people or others who are doubtful in the justice of Ali ask you the reasons of believing in Ali, his caliphate, and his justice, what will you say? You will not have any reason.
This word is clear enmity with Allah and the Text of Quran which calls him “Momen” (faithful) and “Valy” of the people (supervisor or protector of the people) explicitly. Allah says in al-Ma’aede chapter verse 55:
إِنَّمَا وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ ءَامَنُواْ الَّذِينَ يُقِيمُونَ الصَّلَوةَ وَ يُؤْتُونَ الزَّكَوةَ وَ هُمْ رَاكِعُون.
(al-Ma’aede chapter/ verse: 55)
Your Valy is only Allah, His Messenger, and the believers: those who say prayers and give Zakat while they are bowing.
Many of Sunni scholars have confessed that this verse was revealed about Amir al-Momenin (peace be upon him). In this regard, Ghazi Azad al-Din al-Iji _ Death: 756 AH_ says:
وأجمع أئمّة التفسير أنّ المراد علي
(al-Movaghef Fi al-Kalam, p. 405)
All interpreters agree that this verse was revealed about Imam Ali (peace be upon him).
And Sa’ad al-Din Taftazany also says:
نزلت باتّفاق المفسّرين في علي بن أبي طالب ، رضي اللّه عنه ، حين أعطى خاتمه وهو راكع في صلاته.
Explanation of al-Maghased Fi Elm al-Kalam, vol. 5, p. 270
Interpreters agree that this verse was revealed about Ali Ibn Abi Taleb (peace be upon him) regarding to the story that he gave away his ring to a poor man while he was bowing.
Ala al-Din Ali Ibn Mohammad Hanafi, known as Ghushji, says:
إنّها نزلت باتفاق المفسّرين في حق علي بن أبي طالب حين أعطى السائل خاتمه وهو راكع في صلاته.
(Explanation of Tajrid al-Eteghad, p. 368)
All interpreters believe that this verse was revealed about Ali Ibn Abi Taleb (peace be upon him). This verse was revealed when he gave his ring away to a poor man while bowing.
And also Alusy says:
غالب الأخباريّين على أنّ هذه الآية نزلت في علي كرّم اللّه وجهه.
(Ruh al-Ma’ani, vol. 6, p. 168)
The majority of Akhbaries believe that this verse was revealed about Ali Ibn Abi Taleb (peace be upon him).
Whether this verse proves the caliphate and leadership after the prophet (peace be upon him and his family) or not is a different discussion which has been proved in his own place, but it proves the faith of Amir al-Momenin (peace be upon him).
Did not Ibn Taymiyyah see this verse or the enmity with Amir al-Momenin (peace be upon him) and jealousy with the virtues of him have made them to talk in this way?
Above all Amir al-Momenin (peace be upon him) was one of companions. You not only believe that companions are believers, but also know all of them just. Is not Ami al-Momenin (peace be upon him) one of companions? Or were not the whole companions just and there are no reason for their faith and just?
Revealing wine verse for Amir al-Momenin:
وقد انزل الله تعالى في علي :"يا ايها الذين ءامنوا لا تقربوا الصلاة وانتم سكارى حتى تعلموا ما تقولون" لما صلى فقرأ وخلط."
(Menhaj al-Sana, vol. 4, p, 65)
And Allah has said about Ali: “O believers! Do not say prayers while you are drunk until you become conscious and understand what you say. Because when you say prayer while you are drunk, you will make mistakes!!!”
Shi and Sunni all agree that this verse has sent for Omar Ibn Khattab. Since we are going to prove this to Wahhabis we only mention some narrations from their own books and we do not mention narrations from Shia books.
Zamakhshary, one of Great Sunni scholars who Zahabi has named him with lots of praise and glory in Seir A’alam al-Anbiya, vol. 20, p. 191 and has titled him as Allame, writes in Rabi’I al-Abrar book:
أنزل الله تعالى في الخمر ثلاث آيات، أولها يسألونك عن الخمر والميسر، فكان المسلمون بين شارب وتارك ، إلى أن شرب رجل ودخل في الصلاة فهجر ، فنزلت : يا أيها الذين آمنوا لا تقربوا الصلاة وأنتم سكارى ، فشربها من شرب من المسلمين ، حتى شربها عمر فأخذ لحي بعير فشج رأس عبد الرحمن بن عوف ، ثم قعد ينوح على قتلى بدر بشعر الأسود بن عبد يغوث .
وكائن بالقليب قليب بدر ... فبلغ ذلك رسول الله صلى الله عليه وسلم ، فخرج مغضباً يجر رداءه ، فرفع شيئاً كان في يده ليضربه ، فقال : أعوذ بالله من غضب الله ورسوله . فأنزل الله تعالى : إنما يريد الشيطان ، إلى قوله : فهل أنتم منتهون . فقال عمر : انتهينا.
(Rabi’I al-Abrar, Zamakhshary, vol. 1, p. 398, based on the program: al-Maktabat al-Shamelat al-Kobra, al-Asdar al-Sany with some changes in al-Madina History, Ibn Shabah, vol. 3, p. 863, based on the program: al-Maktabat al-Shamelat al-Kobra, al-Asdar al-Sany)
You can find these two books in this internet site:
Allah revealed three verses about wine. First: “you will be asked about the wine and gambling” so some Muslims drank and some others left it. Once someone had drunk wine and stood to say prayers and he was saying delirium. So a verse revealed that says: “O believers! Do not say prayers while you are drunk.” But some Muslims still drank. Once, Omar Ibn Khattab had drunk wine. He took a jaw bone of camel and his and broke the head of Abdol Rahman Ouf and started to read Asvad Ibn Abd Yaghuth elegy for those who were killed in Badr battle (pagans): those who were in well, Badr well…!!!
The Prophet (peace be upon him and his family) was informed. He became so angry and came to him. He took something to hit Omar with it. Then Omar said: I seek refuge in Allah from the wrath of Allah and his Messenger. Thus Allah revealed this verse: “indeed Satan would like…” and continued and said “do you quit drinking (wine)?” then Omar said: I quit.
Of course Omar Ibn Khattab here said: “انتهينا= I stop”, but it is not clear whether he really stopped drinking or not. Because according to Sunni scholars, he did not quit the habit that he had established from ignorance era. Malek Ibn Anas, Malekis’ Imam, writes in al-Movatta book_ some of Sunni scholars count in as Sehah Sette:
عن عبد الرحمن بن القاسم ، أن أسلم مولى عمر بن الخطاب أخبره ، أنه زار عبد الله بن عياش المخزومي فرأى عنده نبيذا وهو بطريق مكة . فقال له أسلم : إن هذا الشراب يحبه عمر بن الخطاب . فحمل عبد الله بن عياش قدحا عظيما . فجاء به إلى عمر بن الخطاب فوضعه في يديه . فقربه عمر إلى فيه ثم رفع رأسه . فقال عمر : إن هذا لشراب طيب . فشرب منه.
Abdol Rahman Ibn Ghasem has mentioned that Aslam, Omar’s slave, said that: while Omar was going to Mecca he saw Abdollah Ibn Ayash Makhzuni and he noticed that he had Nabiz (wine)!!! So Aslam said to him: this is Omar’s favorable wine and he likes it. Abdollah Ibn Ayash filled a big bowl with that wine and took it to Omar. Omar tasted it and raised his head and said: this is a great wine. Then he drank.
The definition of “Nabiz” (wine) is:
وإنما سمي نبيذا لأن الذي يتخذه يأخذ تمرا أو زبيبا فينبذه في وعاء أو سقاء عليه الماء ويتركه حتى يفور [ ويهدر ] فيصير مسكرا.
(Taje al-Aroos, vol. 5, p.500, Nabaz artice)
It is called Nabiz (wine) because one takes raison or date and put it in a big bowl or vat and pours water over it, then lets it rests until it boils (Spontaneously) runs over the container; in this way it becomes inebriating.
And Mohy al-Din Noori write in al-Majmu’u book:
واما الخمر فهي نجسة لقوله عز وجل ( إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان ) ولأنه يحرم تناوله من غير ضرر فكان نجسا كالدم واما النبيذ فهو نجس لأنه شراب فيه شدة مطربة فكان نجسا كالخمر.
(al-Majmu’u_ Mohy al-Din al-Noori_ vol.2, p.563)
Wine is najes, because Allah has said: “wine, gambling, idolatry, and lottery are evil and demonic actions” and wine is harmful and drinking it is illegal. So it is najes, like blood. And Nabiz is najes too because it is concentrated wine and make you unconscious so it is as najes as wine.
It is interesting to know that Mr. Omar did not quit drinking until the last moments of his life. At death, he requested to bring wine for him. Ibn Sa’ad , one of the great Sunni scholars, writes in Mo’otabar al-Tabaghat al-Kobra book:
عن عبد الله بن عبيد بن عمير أن عمر بن الخطاب لما طعن قال له الناس يا أمير المؤمنين لو شربت شربة فقال أسقوني نبيذا وكان من أحب الشراب إليه قال فخرج النبيذ من جرحه مع صديد الدم.
Al-Tabaghat al-Kobra_ Mohammed Ibn Sa’ad, Vol. 3, p. 354 and the History of Madina Damascus_ Ibn Asaker, Vol. 44, p. 430 and with a little difference: al-Senan al-Kobra_ al-Beihaghy, vol. 3, p. 113, and Fath al-Bary, Ibn Hajar, vol. 7, P. 52, and al-Mosanaf _Ibn Abi Shibat al-Kufy, vol. 5, p. 488 and al-Astyab - Ibn Abdul Bar, vol. 3, P. 1154, and dozens of other source of authoritative Sunni Masader.
Abdollah Ibn Amir has quoted that once Omar had been stabbed. The people told him it is good to drink wine. Then Omar said: give me Nabiz (concentrated wine)!!! Nabiz was the most favorable drinks for him. Abdollah said: Nabiz and blood got out of his wound.
Denying the position of Amir al-Momenin (peace be upon him):
Ibn Taymiyyah has tried to call scientific position of Amir al-Momenin (peace be upon him) into question in many cases. And on the opposite, he has tried to enhance the scientific positions of other people such as Abu Bakr and Osman.
والمعروف أنّ عليّاً أخذ العلم عن أبي بكر.
(Menhaj al-Sannat, vol. 5, p. 513)
What is obvious is this point that Ali has learnt his knowledge from Abu Bakr.
Omar is one who did not realize the meaning of “فاكهة وأبّا” which every straying Arab person understood its meaning.
وأخرج أبو عبيد في فضائله وعبد بن حميد عن إبراهيم التيمي قال سئل أبو بكر الصديق رضي الله عنه عن قوله « وأبا» فقال أي سماء تظلني وأي أرض تقلني إذا قلت في كتاب الله مالا أعلم.
(al-Dor al-Mansur, Jalal al-din al-Sivaty, vol. 6, p. 317)
Abu Bakr was asked the meaning of holy verse “وَأَبًّا” (he did not know the meaning of أبّ, so he could not answer), he answered: what in the skies or on the earth can make me to say what I do not know from the book of Allah?!
Here, we point to some reasons that prove the superiority of Amir al-Momenin (peace be upon him). We refer our dear friends who want to read more in this regard to some other books which have discussed about it in details.
Many of Sunni scholars have quoted that the prophet (peace be upon him and his family) said:
أنا مدينة العلم وعلي بابها فمن أراد العلم فليأته من بابه.
(al-Mo’ojam al-Kabir, vol.11, p. 55, Asad al-Ghayat- Ibn Athir- vol. 4, p. 22, Baqdad Hostory- Khatib Baghdady- vol. 3, p. 181, al-Jame’e al-Saghir- al-Sivaty- vol. 1, p. 415 and vol.3, p. 60)
I am the city of knowledge and Ali is its door, so everybody who is seeking knowledge must enters the door.
Hakem Neishaburi has quoted this narration and proved it in many ways in al-Mostadrak, vol. 3, p. 126127. Mottaghi Hindy has also quoted this narration and has confessed the authenticity of it in Kanz al-Ommal, vol13, p. 149.
Ali (peace be upon him) was the only one who claimed “سلوني قبل أن تفقدوني”. Nobody had claimed such a thing before him, nor will somebody dare to say so after him. Many of Sunni scholars have written that:
لم يكن أحد من الصحابة يقول (سلوني) إلاّ عليّ بن أبي طالب.
(al-Mostadrak al-Hakem, vol. 3, p. 122, the history of the city of Damascus- Ibn Asaker- vol. 42, p. 387, al-Managheb- Kharazmy- p.329, the virtues of companions- Ahmad Ibn Hanbal- vol.2, p. 646, Asad al-Ghabat- Ibn Kathir- vol. 4, p. 22, Tazhib al-Asma val Loghat- al-Novy- vol. 1, p. 317, and al-Managheb for Kharazmy, p. 90)
No one of companions dared to say ask me whatever you want but Amir al-Momenin (peace be upon him) (this narration points to Amir al-Momenin narration that said: ask me whatever you want before I die.)
Ibn Abbas has said that:
والله لقد أعطى على ابن أبي طالب تسعة أعشار العلم وأيم الله لقد شارككم في العشر العاشر.
Al-Estiab- Ibn Abd al-Bar- vol. 3, p. 1104, Asad al-Ghayah- Ibn Kathir- vol. 4, p. 22, Sobol al-Hoda val-Reshad- al-Salehi al-Shami- vol. 11, p. 289, Yanabii al-Mavadat Lezavi al-Ghorba- al-Ghonduzi- vol. 1, p. 213, al-Thaby interpretation, vol.?, p. 52, and Tahzib al-Asma val Loghat, vol.1, p. 317)
Swear to Allah that Ali Ibn Abi Taleb has nine tenth of the whole science, and he is the same as you in remaining amount (one tenth).
Bokhary wrote in al-Tarikh al-Kabir book:
سمعت عطاء : قالت عائشة : علي اعلم الناس بالسنة.
(al-Tarikh al-Kabir- al-Bokhary- vol. 2, p. 255 and vol. 3, p. 228, the history of the city of Damascus- Ibn Asaker- vol. 42, p. 408, and …)
I heard from Ata that Aisha said: Ali is the wisest man in tradition.
Denying Ali’s competence for judgment:
وأما قوله : قال رسول الله «أقضاكم علي» والقضاء يستلزم العلم والدين ، فهذا الحديث لم يثبت وليس له إسناد تقوم به الحجة.
(Menhaj al-Sannat, vol. 4, p.138)
The prophet (peace be upon him and his family) said: Ali is the most qualified person to judge. The necessity of judgment is knowledge and faith. So this Hadith is not true and it does not have any evidence. Thus you cannot refer to it.
And he also about « اقضاكم علي » Hadith writes:
فهذا الحديث لم يثبت ، وليس له إسناد تقوم به الحجّة ... لم يروه أحد في السنن المشهورة، ولا المساند المعروفة، لا بإسناد صحيح ولا ضعيف، وإنّما يروى من طريق من هو معروف بالكذب.
(Menhaj al-Sannat, vol. 7, p. 512)
This is not a true Hadith and it does not have any evidence that you refer to. Nobody has quoted it in reliable and famous Sunni books. It has not mentioned in Masnad books even with weak evidence. Only a lying person narrates this Hadith.
Mohammad Ibn Ismael Bokhari writes on behalf of Omar Ibn Khattab in the most reliable and accurate book after Quran that:
عَنْ ابْنِ عَبَّاسٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أَقْرَؤُنَا أُبَيٌّ وَأَقْضَانَا عَلِيٌّ.
(Sahih al-Bokhari, vol. 5, p. 149, interpretation book, chapter: great words: ما ننسخ من آية أو ننسها)
Abbas said that: Omar said: the best Quran reader is Abi and the most qualified person to judge is Ali.
If the book of Mohammad Ismael Bokhari is not a famous book and its evidences are not true, we will accept that the best and the most accurate Sunni book after Quran is not reliable and as a result the quoted narrations have been from lying people.
Defending Ibn Moljam
Not only Ibn Taymiyyah is antagonizing with Amir al-Momenin (peace be upon him) explicitly, but also defends his murderer a lot. He writes in Menhaj al-Sannat book:
والذي قتل عليّاً كان يصلّي ويصوم ويقرأ القرآن ، وقتله معتقداً أنّ اللّه ورسوله يحبّ قتل عليّ، وفعل ذلك محبّة للّه ورسوله في زعمه، وإن كان في ذلك ضالاًّ مبتدعا.
(Menhaj al-Sannat, vol. 1, p. 153)
The murderer of Ali was a person who said prayers, read Quran, and believed that killing Ali was for the satisfaction of Allah and his prophet. He killed Ali to gain the love of Allah and his prophet, although he made a mistake.
He also said:
Ali Ibn Abi Taleb was killed by one of Khavarej named Abdol Rahman Ibn Moljam. He was one of the most pious people and was very knowledgeable:
قتله واحد منهم وهو عبدالرحمن بن ملجم المرادي مع كونه كان من أعبد الناس وأهل العلم.
(Menhaj al-Sannat, vol. 5, p. 47)
You see the way that Ibn Taymiyyah praised Ibn Moljam. Although the prophet (peace be upon him and his family) knew him one of the most cruel person of all, he praised him and knew him as a wise and knowledgeable man.
قال علي(عليه السلام) : "أخبرني الصادق المصدّق أنّي لا أموت حتى أضرب على هذه ، وأشار إلى مقدّم رأسه الأيسر فتخضب هذه منها بدم، وأخذ بلحيته وقال لي: يقتلك أشقى هذه الأمّة كما عقر ناقة اللّه أشقى بني فلان من ثمود."
(Masnad Abi Ya’ali, vol.1, p. 431, al-Mo’ojam al-Kabir- al-Tabarani- vol. 8, p. 38, Kanz al-Ommal- al-Mottaghi alHindi- vol. 13, p. 192, the history of Madina Damascus- Ibn Abi Asaker- vol. 42, p. 543)
Our honest prophet (peace be upon him and his family) informed me that I will die by a hit of stab on top of my head that it bleeds so hard that it makes my beard red. At this time he held his beard. The prophet (peace be upon him and his family): O Ali! The cruelest person of people will kill you as the most brutal person of Samud caused the camel of Hazrat Saleh (peace be upon him) to escape.
Hazrat Ali (peace be upon him) said: our honest prophet (peace be upon him and his family) informed me that the cruelest man will kill me.
Heythami has quoted some narrations in this regard and then has said:
رواه الطبراني وأبو يعلى وفيه رشدين بن سعد وقد وثّق ، وبقيّة رجاله ثقات.
Then he quotes another narration in this regard and says:
رواه أحمد والطبراني والبزّار باختصار، ورجال الجميع موثّقون.
(Majma al-Zavayed, vol.9, p. 136)
Ahmad, Tbrani, and Bazzaz who are authentic narrators have also quoted this narration briefly.
Ibn Taymiyyah’s opinion about Amir al-Momenin (peace be upon him)’s fight:
He writes in Menhaj al-Sannat:
ثم يقال لهؤلاء الرافضة لو قالت لكم النواصب علي قد استحل دماء المسلمين وقاتلهم بغير أمر الله ورسوله على رياسته وقد قال النبي صلى الله عليه وسلم سباب المسلم فسوق وقتاله كفر وقال ولا ترجعوا بعدي كفارا يضرب بعضكم رقاب بعض فيكون علي كافرا لذلك لم تكن حجتكم أقوى من حجتهم لأن الأحاديث التي احتجوا بها صحيحة .
وأيضا فيقولون قتل النفوس فساد فمن قتل النفوس على طاعته كان مريدا للعلو في الأرض والفساد وهذا حال فرعون والله تعالى يقول تلك الدار الاخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين فمن أراد العلو في الأرض والفساد لم يكن من أهل السعادة في الاخرة وليس هذا كقتال الصديق للمرتدين ولمانعي الزكاة فإن الصديق إنما قاتلهم على طاعة الله ورسوله لا على كاعته فإن الزكاة فرض عليهم فقاتلهم عللا الإقرار بها وعلى أدائها بخلاف من قاتل ليطاع هو.
(Menhaj al-Sannat, vol 4, p. 499_500)
It is called Ravafez which means Nasebis told that Ali knew killing of Muslims legal and fight them without Allah and his prophet permission just for his own leadership _ while the prophet (peace be upon him and his family) said: cursing Muslims is sin and fighting them heresy. And then he said: review your behaviors after me. You will become pagan again because some of you will decapitate some others _ so Ali is pagan. Your reason won’t be stronger than their answer (Nasebis answer), because the narrations that they have resorted to are not true.
And Nasebis also say: killing people is sin so everyone who kills people to make them to obey him is trying to distribute corruption over the earth. This is the way of Freon. Allah says: we put the house of hereafter for those who do not disobey me and do not distribute corruption over the earth. And it is the destiny of those who are pious. Thus those who are corrupted and disobey can’t be of blissful people. It is not like Sadigh (Abu Bakr) fight with heresies and those who did not pay Zakat (so you cannot say he was corrupted). Indeed Sadigh fought them just for the sake of obeying Allah and his prophet. So paying Zakat was obligatory to him. So he fought him just because he confessed that paying Zakat was obligatory. This is the opposite of those who fight to obey him.
And he writes somewhere else:
وعلي يقاتل ليطاع ويتصرف في النفوس والأموال فكيف يجعل هذا قتالا على الدين وأبو بكر يقاتل من ارتد عن الإسلام ومن ترك ما فرض الله ليطيع الله ورسوله فقط ولا يكون هذا قتالا على الدين.
(Menhaj al-Sannat, vol.8, p. 330)
Ali fought to obey him and be able to capture the life and property of the people. How can you call this a fight for religion? Abu Bakr fought heresy and those who had left what Allah had determined as a task. He fought to make people only obey Allah and his prophet (peace be upon him and his family), but Ali’s fights were not for religion.
While the prophet (peace be upon him and his family) with the knowledge that Allah had blessed him had anticipated the happening of these fights and he had ordered Amir al-Momenin (peace be upon him) to fight against Nakethin, Ghasetin, and Mareghin. And he had also prevented some people such as Aisha, Zobeir, and … from participating in these battles. Some of Sunni scholars have quoted « كلاب حوأب » too. Ibn Hajar Asghalani writes in Fath al-Bari book:
عن عكرمة عن ابن عباس ان رسول الله صلى الله عليه وسلم قال لنسائه أيتكن صاحبة الجمل الأدبب ـ بهمزة مفتوحة ودال ساكنة ثم موحدتين الأولى مفتوحة ـ تخرج حتى تنبحها كلاب الحوأب يقتل عن يمينها وعن شمالها قتلى كثيرة وتنجو من بعد ما كادت.
Akrame quoted from Ibn Abbas that the prophet (peace be upon him and his family) said to his wife: which one of you will sit on the back of a hairy camel and go out and Havaeb dogs bark at him and many of people will be killed from his right side and left side and finally he rescue?
After quoting Hadith, says:
وهذا رواه البزار ورجاله ثقات.
(Fath al-Bary- Ibn Hajar- vol. 13, p. 45_46)
Bazzaz has quoted this narration and the narrators of this narration are authentic.
Ibn Kathir Damascus Salfi writes in al-Bedayat va al-Nahayat book:
عن قيس بن أبي حازم : أن عائشة لما أتت على الحوأب فسمعت نباح الكلاب فقالت : ما أظنني إلا راجعة ، إن رسول الله صلى الله عليه وسلم قال لنا : أيتكن ينبح عليها كلاب الحوأب ، فقال لها الزبير : ترجعين ؟ عسى الله أن يصلح بك بين الناس.
When Aisha arrived to Havaeb and heard the dogs are barking, said: I have no choice but to cancel this trip, because the prophet (peace be upon him and his family) said us (his wives): who is the one who the Havaeb dogs bark at? “Zobair” said: how can you cancel this trip while we all hope that almighty Allah establishes compromise among people due to your presence!
After quoting Hadith, says:
وهذا إسناد على شرط الصحيحين ولم يخرجوه.
(al-Bedayat va al-Nahayat – Ibn Kathir- vol. 6, p. 236)
According to Moslem and Bokhari conditions for the authenticity of narration, the evidence of this narration is true, but they have not mentioned it.
This story has mentioned in many of Sunni books such as:
Masnad Ahmad, vol.6, p. 52 and 97, al-Mostadrak- Hakem Neishaburi- vol. 3, p. 120, al-Mosnaf- Ibn Abi Shabih al-Kufi- vol. 8, p. 708, Masnad Ibn Rahuye, vol. 3, p. 892, Masnad Abi Ya’ali, vol. 8, p. 282, al-Faegh fi Gharib al-Hadith- Zamakhshari- vol. 1, p. 353, Mavared al-Zamman- Heythami- p. 453, Kanz al-Ommal, vol. 11, p. 197 and 334, Seir A’alam al-Nabla’a- Zahabi- vol. 2, p. 177, Ansab al-Ashraf- Belazari- p. 244, Mo’ojam al-Boldan- Hamavi- vol. 2, p. 314, Yaghubi History, vol. 2, p. 181, Tabary History, vol. 3, p. 475, and … .
Based on this narration, the prophet (peace be upon him and his family) knew this incident and prevented Aisha and his fans from fight and it shows that they were wrong and Amir al-Momenin (peace be upon him) was right.
Also there are many narrations that state the prophet (peace be upon him and his family) prevented Zobeir from war and he even has called him oppressive. Hakem Neishaburi writes:
عن أبي حرب بن أبي الأسود الديلي قال شهدت الزبير خرج يريد عليا فقال له علي أنشدك الله هل سمعت رسول الله صلى الله عليه وآله يقول تقاتله وأنت له ظالم فقال لم اذكر ثم مضى الزبير منصرفا.
Harb Ibn Abu al-Asvad Da’aly said: when Zobeir get out of Imam Ali (peace be upon him)’s army to fight against him, Hazrat Ali (peace be upon him) said him: do you remember the prophet (peace be upon him and is family) told you that: you are the one who are cruel to Ali and fight him? Zaobeir said rudely: I am not aware of what you say_ or some people quote that he said: I have forgotten_ then Zobeir returned.
And after quoting the narration, said:
هذا حديث صحيح عن أبي حرب بن أبي الأسود.
(al-Mostadrak- al-Hakem Neishaburi- vol. 3, p. 366)
This is a true narration from Abi Harb Ibn Abi Asvad.
Hakem Neishaburi after quoting several narrations says:
هذه الأحاديث صحيحة عن أمير المؤمنين علي وإن لم يخرجاه بهذه الأسانيد.
(al-Mostadrak- al-Hakem al-Neishaburi- vol. 3, p. 367)
These are true narrations from Amir al-Momenin (peace be upon him), though Bokhari and Moslem have not quoted with these evidences.
He also says:
وقد روي اقرار الزبير لعلي رضي الله عنهما بذلك من غير هذه الوجوه والروايات.
Zobeir confess to Hazrat Ali (peace be upon him) is not just for this part of narrations, but there are some other narrations and aspects that prove his confess.
Fight against Ali is fight against Allah and his prophet (peace be upon him and his family):
There are many narrations in Sunni books that indicate that the prophet (peace be upon him and his family) said: anyone who fights with Ali, it like he fights with me. Ibn Maje writes in his Sehah _ which is one of the Sunni Sehah _ that:
عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَعَلِيٍّ وَفَاطِمَةَ وَالْحَسَنِ وَالْحُسَيْنِ أَنَا سِلْمٌ لِمَنْ سَالَمْتُمْ وَحَرْبٌ لِمَنْ حَارَبْتُمْ.
(Sunan Ibn Maje, vol. 1, p. 166, H-142, al-Mostadrak Ala al-Sahiheyn, vol. 3, p. 149 Zahabi has also mentioned this story in the summery of al-Mostadrak. And also al-Tabarani, in Mo’ojam Osat, vol. 5, p. 182, Mojam Kabir, vol. 3, p. 40, Asad al-Ghabah, Ibn Athir, vol. 5, p. 522, and al-Bedayah Valnahayah, Ibn Kathir, vol. 8, p. 40. have quoted this too.)
The prophet (peace be upon him and his family) said to Imam Ali, Fatima, Hassan, and Hussein (peace be upon them): I will fight with anyone who fights with you and I am friend with anyone who is your friend.
Jesas after quoting this narration says:
فاستحقّ من حاربهم اسم المحارب للّه ولرسوله.
(Akham al-Quran, vol. 2, p. 508)
So we have to say that anyone who fights with them (Ahle Beit), actually is in fight with Allah and his prophet.
It is strange that Ibn Taymiyyah and those who think like him know those who did not pay Zakat at the time of Abu Bakr as pagans. On the opposite, they believe that those who killed thousands of Muslims unjustly not only are not pagans, but also they are Mojtahed and they have requital by Allah! Despite the fact that based on this narration one who fights against Ali (peace be upon him) is like a person who fights with Allah and his prophet and all Muslims agree that a person who fights with Allah and his prophet is pagan.
The prophet (peace be upon him and his family) ordered to fight with Nakethin, Ghasetin, and Mareghin:
Ibn Taymiyyah says in Menhaj al-Sannat:
وعلي رضي الله عنه لم يكن قتاله يوم الجمل وصفين بأمر من النبي صلى الله عليه وسلم وإنّما كان رأياً رآه.
(Menhaj al-Sannat, vol4, p. 496)
Ali (peace be upon him)’s battles on the days of Jamal and Saffein did not occur by the order of the prophet (peace be upon him and his family), but they happened by Ali’s personal opinion.
This is despite of this fact that there are many narrations in Sunni books that indicate the prophet (peace be upon him and his family) ordered Imam Ali (peace be upon him) to fight with them. In this regard Hakem Neishaburi writes:
عن أبي أيوب الأنصاري في خلافة عمر بن الخطاب رضي اللّه عنه قال: أمر رسول الله صلى الله عليه وإله وسلم ، علي بن أبي طالب بقتال الناكثين والقاسطين والمارقين.
(Mostadrak al-Sahihein, vol.3, p. 139)
At the time of Abu Bakr caliphate, Abu Ayub Ansary said: the prophet (peace be upon him and his family) ordered Ali Ibn Abi Taleb to fight with Nakethin, Ghasetin, and Mareghin.
Ibn Kathir in al-Badayah va al-Nahayah and Ibn Athis in Asad al-Ghabah write:
عن أبي سعيد الخدري ، قال : أمرنا رسول الله صلى الله عليه وآله بقتال الناكثين ، والقاسطين ، والمارقين ! فقلنا : يا رسول الله ! أمرتنا بقتال هؤلاء ! فمع من ؟ فقال : مع علي بن أبي طالب ، معه يقتل عمار بن ياسر.
(Asad al-Ghabah, vol. 4, p. 32, al-Badayah va al-Nahayah, vol. 7, p. 339, al-Managheb- Kharazmy- p. 190, the history of Damascus- Ibn Asaker- vol. 42, p. 471)
Abu Saeed Khedri said:
The prophet (peace be upon him and his family) ordered us to fight with Nakethan, Ghasetan, and Mareghan. We said: O prophet! Who will the fight? He said: with Ali Ibn Abi Taleb (peace be upon him). And Ammar will be killed too because he protects Ali (peace be upon him).
Khatib Baghdadi also writes:
عن علقمة بن قيس والأسود بن يزيد ، قالا : أتينا أبا أيوب الأنصاري عند منصرفه من صفين ، فقلنا له : يا أبا أيوب ، إن الله أكرمك بنزول محمد - ص - في بيتك ، وبمجئ ناقته ، تفضلا من الله تعالى وإكراما لك ، حتى أناخت ببابك دون الناس جميعا ، ثم جئت بسيفك على عاتقك تضرب به أهل لا إله إلا الله ؟ ! . فقال : يا هذا إن الرائد لا يكذب أهله ، إن رسول الله ( صلي الله عليه وآله وسلم) أمرنا بقتال ثلاثة مع علي رضي الله عنه ، بقتال الناكثين والقاسطين والمارقين ، فأما الناكثون فقد قاتلناهم ، وهم أهل الجمل وطلحة والزبير وأما القاسطون فهذا منصرفنا من عندهم - يعني معاوية وعمرو بن العاص - ، وأما المارقون فهم أهل الطرفاوات وأهل السعيفات وأهل النخيلات وأهل النهروانات ، والله ما أدري أين هم ؟ ولكن لا بد من قتالهم إن شاء الله تعالى .
ثم قال : وسمعت رسول الله - ص - يقول لعمار : يا عمار تقتلك الفئة الباغية ، وأنت إذ ذاك مع الحق والحق معك . يا عمار بن ياسر ، إن رأيت عليا قد سلك واديا وسلك الناس كلهم واديا غيره ، فاسلك مع علي فإنه لن يدليك في ردى ، ولن يخرجك من هدى . يا عمار ، من تقلد سيفا وأعان به عليا - رضي الله عنه - على عدوة قلده الله يوم القيامة وشاحين من در ، ومن تقلد سيفا أعان به عدو علي - رضي الله عنه - قلده الله يوم القيامة وشاحين من نار . قلنا : يا هذا ، حسبك رحمك الله ! حسبك رحمك الله.
(the history of Baqdad, vol. 13, p. 188, the history of the city of Damascus, vol. 42, p. 472)
Alghame and Asvad state that when Abu Ayub returned from Safein we ran to visit him and said: O Abu Ayub! Allah has blessed you because the prophet (peace be upon him and his family) entered your house and his camel sat at the door of your house. These are all due to your special position. So others do not have this position. No one expected you to go to fight with those who worship Allah and say “there is no Allah but Allah”!
Abu Ayub said a proverb to respond us: «انّ الرائد لا يكذب اهله»: the guide of caravan never lays the people of caravan. (Ra’ed said that he was responsible for giving water to the people in caravan. Now if he told lie that he did not find water, all the people and himself would die of thirst). The prophet (peace be upon him and his family) ordered us to fight with three groups of people who fight with Ali (peace be upon him): “Nakethin”, “Ghasetin”, and “Mareghin”. We fought with Nakethan who followed Talhe and Zobair and worsen Jamal battle. And we fought with Ghasetan who were the followers of Amro As. And now are returning from fighting them and we will fight with Mareghan who are waiting for us on the ways, palm gardens, and creeks. I swear to Allah that I do not know where they are now, but we will fight with them by the help of Allah.
Abu Ayub said: I heard from the prophet (peace be upon him and his family) that said to Ammar: O Ammar! Some of wicked and oppressive people will kill you. So you will be on the right way and Allah will always protect you. O Ammar! Whenever you observed that Ali (peace be upon him) choses one way and others chose another way, you join Ali (peace be upon him) and support him because he never takes to the wrong way and never mislead you.
O Ammar! Allah will grant two necklaces of pears to one who fights to protect Ali (peace be upon him) on the day of hereafter. And Allah will give two necklaces of fire to one who fights against Ali (peace be upon him) or helps the enemies of Ali (peace be upon him) who want to kill him on the day of hereafter.
The word of Abu Ayub finishes. In order to courage and prove him we said: this situation is enough for you and we hope that Allah blesses you due to your ideology.
Ali’s battle (peace be upon him) based on the interpretation on the Quran:
Ahmad Ibn Hanbal –Bokhary’s Professor_ writes in his Masnad:
عَنْ إِسْمَاعِيلَ بْنِ رَجَاءٍ الزُّبَيْدِيِّ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ يَقُولُ كُنَّا جُلُوسًا نَنْتَظِرُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَرَجَ عَلَيْنَا مِنْ بَعْضِ بُيُوتِ نِسَائِهِ قَالَ فَقُمْنَا مَعَهُ فَانْقَطَعَتْ نَعْلُهُ فَتَخَلَّفَ عَلَيْهَا عَلِيٌّ يَخْصِفُهَا فَمَضَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَضَيْنَا مَعَهُ ثُمَّ قَامَ يَنْتَظِرُهُ وَقُمْنَا مَعَهُ فَقَالَ إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ عَلَى تَأْوِيلِ هَذَا الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ فَاسْتَشْرَفْنَا وَفِينَا أَبُو بَكْرٍ وَعُمَرُ فَقَالَ لَا وَلَكِنَّهُ خَاصِفُ النَّعْلِ قَالَ فَجِئْنَا نُبَشِّرُهُ قَالَ وَكَأَنَّهُ قَدْ سَمِعَهُ.
(Masnad Ahmad, Ahmad Ibn Hanbal, vol. 3, p. 81)
Ismael heard from his father, Abu Saeb Khedry, that said: we were waiting for the prophet (peace be upon him and his family) to come. Soon the prophet (peace be upon him and his family) got out of one of his wives’ house. I got up and accompanied him. After a while, the prophet (peace be upon him and his family)’s shoe lace untied. Ali (peace be upon him) took his shoe and started to mend it. The prophet (peace be upon him and his family) continued to walk and we all accompanied him. After some steps the prophet (peace be upon him and his family) stopped and stopped too. He waited for Ali (peace be upon him) to come. At this time the prophet said: indeed one of you will fight for interpretation of the Quran as I fought for revealing of Quran.
Abu Bakr and Omar said: are we the men who will fight for interpreting Quran? The prophet (peace be upon him and his family) said: no. he is the man who is mending my shoe. He is the one who will fight with enemies for interpreting of Quran.
I went to Ali (peace be upon him) to inform him from the mission he would have in the future, but he did not pay attention to my news. Maybe he had heard it from the prophet (peace be upon him and his family) before.
Heythamy wrote after quoting this Hadith:
رواه احمد وإسناده حسن . قلت: وله طريق أطول من هذه في مناقب على وكذلك أحاديث فيمن يقاتله.
(Majma al-Zavaed, vol. 6, p. 244)
Ahmad Ibn Hanbal has quoted this narration and it has true evidence. I say: there are longer narrations about the virtues of Imam Ali (peace be upon him) and there are more Hadithes about the people who fought with him.
He writes in another place that:
رواه أحمد ورجاله رجال الصحيح غير فطر بن خليفة وهو ثقة.
(Majma al-Zavaed, vol. 9, p. 133)
This narration has been narrated by Ahmad Ibn Hanbal, Sahih Bokhary’s narrators, and Fatar Ibn Khalife who is one of reliable people.
One who does not help Ali (peace be upon him) is not from my Ummah:
Ibn Asaker quotes from Ammar Yaser that:
سمعت النبي صلى اللّه عليه وسلّم يقول: «يا علي! ستقاتلك الفئة الباغية وأنت على الحق، فمن لم ينصرك يومئذ فليس منّي».
(the History of the city of Damascus, vol. 42, p. 473 and Kanz al-Ommal- Mottaghi Hindi- vol. 13, p. 613)
I heard from the prophet (peace be upon him and his family) that said: O Ali! Soon wicked and unfaithful people will fight with you, but you are right. One who does not rise to help and protect you is not from my Ummah.
Of course Ibn Taymiyyah’s insults to Amir al-Momenin (peace be upon him) does not end to this cases, but for brevity we stop to say more.
4. Insulting to Hazrat Sadigha [Hazrat Fatima] (peace be upon her)
Professor Hassan Saghaf, one of Jordan contemporary scholars, writes in his book named “al-Tanbih Valra’ad Alal Mo’otaghed Ghedom al-Alam Valhad”:
ابن تيميّة يحتجّ كثير من الناس بكلامه ، ويسمّيه بعضهم «شيخ الاسلام» ، وهو ناصبيّ، عدوّ لعليّ(عليه السلام)، واتّهم فاطمة(عليها السلام) بأنّ فيها شعبة من النفاق.
(al-Tanbih Valra’ad, p. 7)
Although Ibn Taymiyyah is Nasebi and Amir al-Momenin (peace be upon him), some people refer his word and call him Sheikh al-Eslam and insult Hazrat Fatima (peace be upon her) and say:
There is some hypocrisy in her.
(Refer to Menhaj al-Sannat, vol. 4, p. 245)
All Sunni and Shias agree that the prophet (peace be upon him and his family) has introduced Hazrat Fatima (peace be upon her) as woman of the women of the world (سيدة نساء العالمين). Bokhari writes that the prophet (peace be upon him and his family) addressing to Hazrat Sedighe said:
اما ترضين ان تكوني سيدة نساء أهل الجنة أو نساء المؤمنين.
(Sahih Bokhari, vol. 4, p. 183)
Doesn’t it make you happy that your position is higher than all the women in paradise or higher than all faithful women?
And he writes in another place that the prophet (peace be upon him and his family) said:
وقال النبي صلى الله عليه وسلم فاطمة سيدة نساء أهل الجنة.
(Sahih Bokhri, vol. 4, p. 219)
The prophet (peace be upon him and his family) said: the position of Fatima is higher than all the women in paradise.
Is it possible that the best woman of the world be hypocrite?!
Ali (peace be upon him) remarried to bother Fatima:
وعلي رضي الله عنه كان قصده ان يتزوج عليها ( على فاطمة ) فله في أذاها غرض.
(Menhaj al-Sannah, vol. 2, p. 171)
Ali was going to remarry to bother Fatima!!!
We seek refuge to Allah from this slander to Amir al-Momenin.
One of shameful slanders to Amir al-Momenin (peace be upon him) was a legend that says Hazrat Ali (peace be upon him) asked the daughter of Abu Jahl for marriage that he had two purposes of doing so. On one hand, his purpose was lowering the position of Amir al-Momenin and on the other hand, releasing from the consequences of Hazrat Zahra (peace be upon her)’s wrath on the first and second caliphs. There are many narrations in Sunni and Shia books in this regard. They all state that: anyone who makes Fatima (peace be upon her) unhappy it is like he has made the prophet (peace be upon him and his family) unhappy. As Bokhari writes in his Sahih book that:
3437-حَدَّثَنَا أَبُو الْوَلِيدِ حَدَّثَنَا ابْنُ عُيَيْنَةَ عَنْ عَمْرِو بْنِ دِينَارٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ الْمِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ أَغْضَبَهَا أَغْضَبَنِي.
(Sahih Bokhari, vol. 4, p. 210, The virtues of companions book, b.12, related virtues of the prophet peace be upon him and his family)
The prophet (peace be upon him and his family) said: Fatima is part of me. Anyone who makes her unhappy it is like he has made me unhappy.
On the other hand, Bokhari himself has written in his Sahih:
فَوَجَدَتْ فَاطِمَةُ عَلَى أَبِي بَكْرٍ فِي ذَلِكَ فَهَجَرَتْهُ فَلَمْ تُكَلِّمْهُ حَتَّى تُوُفِّيَتْ.
Fatima (peace be upon her) left Abu Bakr as she was angry and wrathful and she did not talk to him and remained wrathful until she died.
Ibn Taymiyyah and those who think like him have tried to justify this issue and show that her wrath was against Amir al-Momenin not Abu Bakr. In other word, it was Ali (peace be upon him) who made her wrathful. We have discussed about this in details before so we mention some short answers here. Dear friends! You can refer to following internet site to read more about this issue:
1.Masoor Ibn Makhrame, one of Amir al-Momenin enemies:
The only one who has quoted this narration is Masoor Ibn Makhrame. No one of companions has mentioned this narration. He was one of fans and followers of Bani Omaye, one of close people to Moaviye Ibn Abi Sofyan, and a member of Hadith forging group. Zahabi writes:
كان يثني ويصلي على معاوية ، قال عروة : فلم أسمع المسور ذكر معاوية إلاّ صلّى عليه.
(Seir A’alam al-Anbia, vol. 3, p. 392)
Masoor sent blesses to Moaviye whenever he heard his name.
Is the word of such a person about Amir al-Momenin (peace be upon him) reliable and valid to refer to?
2. Masoor’s age is inconsistent with this story:
He was born two years after Hijra as Ibn Hajar says:
ولد بمكّة بعد الهجرة بسنتين فقدم به المدينة في عقب ذي الحجة سنة ثمان ومات سنة أربع وستين.
Masoor was born two years after Hijra in Mecca and then moved to Medina eight years after Hijra. He died 64 years after Hijra.
On the other hand, some of Sunni scholars have proved that the story of proposing the daughter of Abu Jahl for marriage by Hazrat Ali (peace be upon him) occurred in the second year of Hijra. It means that when this story happened, Madoor was not born yet and he moved to Medina 6 years later.
Professor Tofigh Abu Elm, one of prominent Egypt professors and Egypt 's prime deputy Justice, wrote a book named Fatima Zahra (فاطمة الزهرا) that Dr. Sadeghi translated it. I do not have its Arabic version. On page 146, it is written that:
“The story of proposing Ali (peace be upon him) from Abu Jahl’s daughter happened in the second year after Hijra.”
How can you accept his word by above explanation?
Even if we assume that this story happened in 8 AH that at that time Makhrame was six years old and the witness of the story, we cannot accept him because he says in the context of the Hadith:
و أنا محتلم.
It means that I was mature. A person who has reached a stage of maturity that becomes Moltahem while sleeping. It means a person who is ready to marry. Can we call a six years old boy “Moltahem”?
3. Masoor was naked in front of the prophet (peace be upon him and his family):
There are many cases in Sunni books that show he was not mature rationally at the time he was in Medina. Since he walked naked in front of the prophet (peace be upon him and his family) and others. Moslem Neishaburi writes in his Sahih book:
I was carrying a stone to the mosque accompanied with the prophet (peace be upon him and his family). I had put on some cloth around my waist which covered my lower bosy . Suddenly the cloth untied and some part of my body showed up. As I was carrying the stone, the prophet (peace be upon him and his family) said:
ارْجِعْ إِلَى ثَوْبِكَ فَخُذْهُ ، وَلاَ تَمْشُوا عُرَاة.
(Sahih Moslem, vol. 1, p. 184, h. 660, al-Heiz book, chapter 19, chapter: taking care to cover Owrat)
Turn back and tied your cloth. Do not walk naked.
Can you trust a child’s word who does not understand he should not walk naked in public? How is it possible that among the whole companions just Masoor Ibn Makhrame _an immature child who does not understand he should cover his Owrat _ noticed this issue and the other companions did not?!
4. Marrying the daughter of the prophet of Allah and the daughter of the enemy of Allah at the same time:
Bokhari quotes a story that: after hearing the story of Ali (peace be upon him)’s proposing the daughter of Abu Jahl for marriage, the prophet (peace be upon him and his family) came to the mosque sadly and said:
وَإِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّي وَإِنِّي أَكْرَهُ أَنْ يَسُوءَهَا وَاللَّهِ لَا تَجْتَمِعُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبِنْتُ عَدُوِّ اللَّهِ عِنْدَ رَجُلٍ وَاحِد.
(Sahih al-Bokhari, Vol. 4, p. 212_213)
Fatima is part of me and I do not like anybody make her unhappy. Swear to Allah the daughter of the Allah prophet and the daughter of the enemy of Allah should not be by one person.
It is written in another narration that the prophet (peace be upon him and his family) said:
لَّا أَنْ يُرِيدَ ابْنُ أَبِي طَالِبٍ أَنْ يُطَلِّقَ ابْنَتِي وَيَنْكِحَ ابْنَتَهُمْ فَإِنَّمَا هِيَ بَضْعَةٌ مِنِّي يُرِيبُنِي مَا أَرَابَهَا وَيُؤْذِينِي مَا آذَاهَا.
( Sahih al-Bokhari, vol.6, p. 158, h. 5230, al-Nikah book, chapter 109: melt the man fir his daughter, in jealousy and equity, Sahih Moslem, vol. 7, p. 141, h. 6201, one the virtues of companions book, chapter 15: on the virtues of Fatima the daughter of the prophet)
If Ali (peace be upon him) wants to marry the daughter of Abu Jahl, first should divorce my daughter. Fatima is part of me, what makes her unhappy, will make me unhappy too….
You can infer from above two narrations that marrying the daughter of the prophet while you have a wife and she is the daughter of the enemy of Allah is illegal. Othman Ibn Afan has married the daughters of the prophet (peace be upon him) and the daughter of the enemies of Allah several times.
Ramlah Bente Shibah is one of Othman’s wives who married him in Mecca and she was one of those who immigrated to Medina with him. In this regard, Ibn Abd al-Bar writes:
رملة بنت شيبة بن ربيعة كانت من المهاجرات هاجرت مع زوجها عثمان بن عفان.
(al-Estiab, vol. 4, p. 1846, No. 3345)
The daughter of Shibah, Ramlah, was one of the people who immigrated to Medina with his husband Othman.
Shibeh is one of the enemies of the prophet (peace be upon him and his family) who was killed in Badr battle. Ibn Hajar writes:
رملة بنت شيبة بن ربيعة بن عبد شمس العبشمية قتل أبوها يوم بدر كافرا.
(al-Esabah, vol. 8, p. 142_143, No. 11192)
The father of Ramlah, Shibah, was killed in Badr battle while he was pagan.
It is narrated that at the same time, the daughter of the prophet (peace be upon him and his family), Roghaye, was his wife too. Ibn Athir writes in Asad al-Ghabah:
ولما أسلم عثمان زوجّه رسول الله صلى الله عليه وسلم بابنته رقية وهاجرا كلاهما إلى أرض الحبشة الهجرتين ثم عاد إلى مكة وهاجر إلى المدينة.
(Asad al-Ghabah, vol.3, p. 376)
When Othman converted to Islam, the prophet (peace be upon him and his family) let his daughter, Roghaye, marry him. They both immigrated to Abyssinia and then immigrated to Medina.
Moreover, Omm al-Banin, the daughter of Iynah, and Fatima, Bent al-Valid Ibn Shams, were also his wives while both their fathers were the enemies of the prophet (peace be upon him and his family).
If marrying the daughter of the prophet (peace be upon him and his family) and the daughter of the enemy of Allah at the same time is illegal, why did Othman repeated this illegal act over and over? And if it was not illegal, why did not the prophet (peace be upon him and his family) let Amir al-Momenin to do so? Did he want to announce what Allah made legal, illegal?
5.Javiriye did not enter Medina:
This story is a definitive part of the history that indicates: Javiriye ( the daughter of Abu Jal and the same woman that they claim Amir al-Momenin (peace be upon him) had proposed her to marry) converted to Islam in 8 AH and got married Etab Ibn Asid. but she did not move to Medina before the death of the peophet (peace be upon him and his family). Ibn Sa’ad writes in al-Tabaghat al-Kobra:
لما كان يوم الفتح أسلمت أم حكيم بنت الحارث... فبايعته جويرية بنت أبي جهل بن هشام ... وتزوجّها عتاب بن أسيد بن أبي العيص بن أمية ثم تزوجها أبان بن سعيد بن العاص بن أمية فلم تلد له شيئا.
(al-Tabaghat al-Kobra, vol. 8, p. 261_ 262)
Omme Hakin converted to Islam on the day of conquering Mecca…,at the same day, Javiriye made homage with the prophet… , and Etab Ibn Asid married her. The she married Aban Ibn Saeed, but they did not have any child.
First: no one of historians has quoted that she came to Medina at the time of the prophet (peace be upon him and his family) let alone Imam Ali (peace be upon him) propose him for marriage.
Second: soon after converting to Islam, she married Etab Ibn Asid.
So how can we accept that Amir al-Momenin (peace be upon him) proposed her for marriage in 2 AH or even 8 AH and nobody but Masoore was the witness of this story and he is the only one who has narrated this issue?
Denying the virtues of Hazrat Zahra (peace be upon her):
Ibn Taymiyyah not only has insulted to Hazrat Zahra (peace be upon her), but also he has denied her virtues which Shia and Sunni agreed upon, in many cases. He writes in Menhaj al-Sannah:
وأما قوله : ورووا جميعا أن النبي صلى الله عليه وسلم قال : يا فاطمة، إن الله يغضب لغضبك ويرضى لرضاك . فهذا كذب منه ، ما رووا هذا عن النبي صلى الله عليه وسلم ، ولا يعرف هذا في شئ من كتب الحديث المعروفة ، ولا له إسناد معروف عن النبي صلى الله عليه وسلم، لا صحيح ولا حسن.
(Menhaj al-Sannah, vol. 4, p. 248)
Allame Helli said: all narrators have narrated that the prophet (peace be upon him and his family) said: “O Fatima! Almighty Allah gets angry when you get angry. And he is happy when you are happy.” But it is lie because it was not stated by the prophet (peace be upon him and his family) and you cannot find it in none of reliable narrative book. It does not have any true evidence.
Many of Sunni scholars have quoted this narration with true evidence. Hakem Neishaburi writes in his Masnad:
عن على رضى اللّه عنه قال: قال رسول اللّه صلى اللّه عليه وآله وسلم لفاطمة: «إنّ اللّه يغضب لغضبك، ويرضى لرضاك.
Ali (peace be upon him) quoted that the prophet (peace be upon him and his family) addressing to Fatima said: indeed Allah gets angry when Fatima is angry and he becomes happy by Fatima’s happiness.
Hakem Neishaburi after quoting this narration said:
هذا حديث صحيح الإسناد ولم يخرجاه.
(al-Mostadrak, vol. 3, p. 153)
Based on Bokhari and Moslem, this narration is true, but they have not quoted it.
Heythami after quoting this narration says:
(Majma’a al-Zavaed, vol. 9, p. 203)
And many of Sunni scholars have mentioned this narration in their books. For example:
Al-Ahad valmathany al-Zahak: vol. 5, p. 363. Al-Mojam al-Kabir Leltabrany: vol. 1, p. 108 and vol. 22, p. 401. Asas al-Ghabah: vol. 5, p. 522. The history of Baqdad: vol. 2, p. 141. Tahzib al-Kamal: vol. 35, p. 250. The translation of Fatima peace be upon her, Mizan al-Etedal: vol. 2, p. 492. Al-Esabah: vol. 8, p. 265. Tahzib al-Tahzib: vol. 12, p. 392, (vol.12, p. 441), the history of the city of Damascus: vol. 3, p. 156. Al-Khasaes al-Kobra Lesivaty: vol. 2, p. 265. Sobol sl-Hoda va al-Reshad Lesalehi al-Shami: vol. 44, p. 11, al-Zoriya al-Taherah al-Nabaviye Leldulabi: p. 119. Naz Dorar al-Samtin Lelzarandy al-Hanafi: p. 178. Kanz al-Ommal: vol. 12, p. 111, No. 34238.
Now you judge who lies! Ibn Taymiyyah had not read these books? Or due to his hatred of Hazrat Fatima (peace be upon her), he has tried to deny virtues of Hazrat Zahra (peace be upon her)?!
5.insulting to Imam Hussein (peace be upon him):
Ibn Taymiyyah has such interesting views about Historical uprising of Ashura and the martyrdom of Imam Hussein (peace be upon him) that only Bani Omaye has the same views. Since he had special devotion to Moaviye not only knows Imam Hussein (peace be upon him)’s uprising wicked, but also he defended Yazid Ibn Moaviye in many cases. He has tried his best to clean the black spot which Yazid left in the history. We point to some cases here:
About Imam Hussein’s uprising he says:
ولم يكن في الخروج لا مصلحة دين ولا مصلحة دنيا بل تمكن أولئك الظلمة الطغاة من سبط رسول الله صلى الله عليه وسلم حتى قتلوه مظلوما شهيدا وكان في خروجه وقتله من الفساد ما لم يكن حصل لو قعد في بلده فإن ما قصده من تحصيل الخير ودفع الشر لم يحصل منه شيء بل زاد الشر بخروجه وقتله ونقص الخير بذلك وصار ذلك سببا لشر عظيم وكان قتل الحسين مما أوجب الفتن كما كان قتل عثمان مما أوجب الفتن
وهذا كله مما يبين أن ما أمر به النبي صلى الله عليه وسلم من الصبر على جور الأئمة وترك قتلاهم والخروج عليهم هو أصلح الأمور للعباد في المعاش والمعاد وأن من خالف ذلك متعمدا أو مخطئا لم يحصل بفعله صلاح بل فساد.
(Menhaj al-Sannah, vol. 4, p. 530)
Hussein’s uprising neither it was good for faith, nor was it good for world. Rebellious oppressors got power to kill the oppressed grandson of the prophet (peace be upon him and his family). There was lots of corruption in this uprising and battle and if he had stayed in his own city no corruption, would have emerged!!! So he could not reach to his aims which were gaining ward the evil off and obtain goodness. But his uprising lead to increasing the devil and decreasing the goodness. So it caused that Imam Hussein to be killed and many other intrigues were made as the death of Othman caused many intrigues.
Ibn Taymiyyah has got so far that he is criticizing the son of the prophet (peace be upon him and his family) who is the best of youth of paradise. Didn’t Imam Hussein (peace be upon him) know as much as Ibn Taymiyyah that if there is a benefit in his uprising or not?
Imam Hussein (peace be upon him) himself has answered this narration in different situations including when they confronted with Hor Ibn Yazid Riyahi army. After praising Allah, he said:
يا ايها الناس إن رسول الله قال من رأي سلطانا جائرا ، مستحلا لحرم الله ، ناكسا لعهدالله ، مخالفا لسنة رسول الله ، يعمل في عباد الله بالإثم و العدوان ، فلم يغير عليه بفعل و لا قول ، كان حقا علي الله أن يدخله مدخله ، ألا و إن هؤلاء قد لزموا طاعة الشيطان ، و تركوا طاعة الرحمان ، أظهروا الفساد و عطلوا الحدود ، و أحلوا حرام الله و حرموا حلاله و أنا أحق من غير.
(Tarikh Tabari, vol. 4, p. 304. Kamel Ibn Athir, vol. 4, p. 48. Sl-Fotuh Ibn A’asam. Vol. 5, 81)
If one sees an oppressor king who kills people, makes illegal issues, legal, breaks covenant and the pledge to Allah, acts against the prophet (peace be upon him and his family)’s tradition, and sins among people and not rise against him, Allah will locate him in hell where that oppressor king is. These groups of people follow Satan constantly, don’t obey Allah and, make intrigue and evil, ignore Allah’s rules, and what Allah has announced as legal they make illegal and vice versa. I’m more deserving than others to know caliphs.
Many of Sunni scholars including Zahabi (in A’alam al-Nabla) have quoted that when Imam Hussein (peace be upon him) was in Karbala said:
ألا ترون الحق لا يعمل به و الباطل لا يتناهي عنه ، ليرغب المؤمن في لقاء الله ، فإني لا أري الموت إلا السعادة و الحياة مع الظالمين إلا برما.
Don’t you see they do not act according to right and stop doing wrong?! As a faithful man is eager to visit Allah (by martyrdom), I like to die. Because indeed this kind of death is happiness and bliss and living by oppressors is shame and rebuke.
(Seir A’alam al-Nabla, Zahabi, Vol. 3, P. 310. History of Islam, Zahabi, Vol. 5, P.12. Mojam Kabir, Tabrani, vol. 3, P. 115. Majma’a al-Zavaed, Hethamy, Vol. 9, P.192, History of the City if Damascus, vol. 14, P. 217)
Imam Hussein (peace be upon him)’s words are the best answer to those wicked people like Ibn Taymiyyah who are going to try hard to remove true Islam and replace it with Abu Sofyani Islam and revive ignorance era’s traditions.
Can you imagine that the son of the prophet (peace be upon him and his family) upraised with no reason or benefit.
The guilt of Bani Omaye is not more than the guilt of Bani Israel!
Ibn Taymiyyah has compared the crimes of Bani Omaye with Bani Isreal ones in many cases. He says that the crime of Bani Omaye is not more than Bani Isreal crimes. In this regard he says:
ان بنى اميه ليسوا باعظم جرما من بنى اسرائيل: فمعاويه حين أمر بسُمّ الحسن فهو من باب قتال بعضهم.
(Menhaj al-Sannah, vol. 2, p. 225)
The crime of Bani Omaye is not more the crime of Bani Isreal! So when Moaviye ordered to poison Hassan, it is like some of his battles.
To defend the position of Yazid and justify his crimes he says:
ويزيد ليس باعظم جرما من بنى اسرائيل ، كان بنو اسرائيل يقتلون الانبياء ، وقتل الحسين ليس باعظم من قتل الانبياء!!!
(Menhaj al-Snnah, Vol. 2, p. 247)
The guilt of Yazid is not more than Bani Isreal. Bani Israel killed the prophets. And the crime of killing Hussein was not more than the guilt of killing the prophets.
We say to Ibn Taymiyyah and his fans that: although Yazid’s measure was one of ignominies of the history and nothing is worth than killing the sons of the prophets and capture their women and their daughters, it is ok and we accept that the act of Yazid was not worth than Bani Israel’s and he should not be punished like them. While Bani Israel have been cursed in many verses of Quran and they have been informed of a great punishment. We attract your attention to some of those verses:
لُعِنَ الَّذِينَ كَفَرُواْ مِن بَنىِ إِسرْاءِيلَ عَلىَ لِسَانِ دَاوُدَ وَ عِيسىَ ابْنِ مَرْيَمَ ذَالِكَ بِمَا عَصَواْ وَّ كَانُواْ يَعْتَدُونَ . كَانُواْ لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُواْ يَفْعَلُون.
(al-Maida. Verses: 78, 79)
Bani Israel disbelievers were cursed by the tongue of Davood
and Isa (Jesus), son of Maryam (Mary). That was because they disobeyed Allah and they were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evildoing, sins, polytheism, disbelief, etc.) which they committed. Indeed evil was what they used to do.
وَ ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَ الْمَسْكَنَةُ وَ بَآءُو بِغَضَب مِّنَ اللَّهِ ذَ لِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِـَايَـتِ اللَّهِ وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذَ لِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ.
(al-Baqarah. Verse: 61)
And they were
They were covered with humiliation and misery, and they drew on themselves the wrath of Allah. That was because they used to disbelieve the signs of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds.
إِنَّ الَّذِينَ يَكْفُرُونَ بِـَايَـتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُم بِعَذَاب أَلِيم.
(al-Imran. Verse: 21)
Announce a painful torment to those who did not believe in the signs of Allah and killed the Prophets wrongfully, and killed those men who order just dealings.
Yazid did not order to kill Imam Hussein (peace be upon him)!
Ibn Taymiyyah even defended the most evident historical incidents done by Yazid. He tries to prove that killing Imam Hussein (peace be upon him) was not his fault to show he was innocent. In this regard he says:
وأما قتل الحسين فلم يأمر به ولم يرضى به بل ظهر منه التألم لقتله وذم من قتله ولم يحمل الرأس اليه وإنما حمل الى ابن زياد.
(Majmu al-Fatavi, Vol. 4, p. 486)
Yazid did not order to kill Imam Hussein and he also was not satisfied to do so. On the opposite, he expressed intense sorrow and the head of Hussin was not cried toward him, but it was cried toward Ibn Ziyad.
The story of Yazid’ s order to kill Imam Hussein (peace be upon him) is one of the most decisive historical events and all Muslims agree upon this. Ibn Imad Hanbali writes in Shazarat al-Zahab book:
قال التفتازانى فى (شرح العقائد النسفيه): (اتفقوا على جواز اللعن على من قتل الحسين، او امر به، او اجازه، او رضى به، والحق ان رضا يزيد بقتل الحسين واستبشاره بذلك واهانته اهل بيت رسول اللّه (ص) مما تواتر معناه وان كان تفصيله آحادا، فنحن لا نتوقف فى شانه، بل فى كفره وايمانه، لعنه اللّه عليه وعلى انصاره واعوانه.
(Shazarat al-Zahab, Vol. 1, PP. 68_69)
Taftazani says in “explaining believes of Nasfiye” book:
Curse to one who killed Hussein, or ordered to kill him, or let them to kill him, or was consent to kill him. In fact, Yazid was the one who was consent to kill Hussein and he got happy of his death. He insulted the prophet Ale Beit and this is a true historical incident. Not only we do not stop cursing him but also we are sure that he was pagan. Allah’s curse be upon him and his friends and his fans.
Shirazi, one of Sunni scholars, writes:
ولا شك عاقل ان يزيد بن معاويه هو القاتل للحسين (رضى اللّه) لانه هو الذى ندب عبيداللّه بن زياد لقتل الحسين.
(al-Ethaf Be Hobb al-Ashraf, p. 62)
There is no doubt that Yazid Ibn Moaviye is the murderer of Hussein. Because he was the one who determined Abdollah Ibn Ziyad to kill Hussein.
Zahabi writes in “The History of Islam”:
قلت : ولما فعل يزيد باهل المدينة ما فعل وقتل الحسين وإخوته وآله ، شرب يزيد الخمر وارتكب أشياء منكرة بغضه الناس ، وخرج عليه غير واحد ، ولم يبارك الله في عمره...
(The History of Islam, Vafiyat 61_80.P. 30)
The people knew Yazid as an enemy because he did all he want with the people of Medina, killed Hussein and his brothers and his relatives, drank alcohol, and did bad works. Many of people rose up against him but he dies before they do something.
Ibn Athir in al-Kamel, Ya’aghubi in his history book, and Ibn Ghatibe in al-Imamah va al-Siyasah the letter of Yazid Ibn Moaviye to Marvan have mentioned that Yazid ordered Marvan :
أشدد يدك بالحسين ، فلا يخرج حتي يبايع ، فإن أبي فاضرب عنقه.
Get tough on Hussein to make homage and if he did not, kill him.
(al-Kamel Ibn Athir, Vol. 4, P. 15. Yaghubi history, Vol. 2, P. 241. Al-Imam va al-Siyasah, P.172)
Isn’t it the order to kill Imam Hussein (peace be upon him)?!
Ibn Athir writes that some people rebuked Obeidollah Ibn Ziyad. They told him: “why did you kill the son of the prophet (peace be upon him and his family)”? he answered:
أما قتلي الحسين ، فإنه أشار إلي يزيد بقتله أو قتلي ، فأختار قتله.
(al-Kamel, Ibn Athir, Vol. 4, P. 140)
I killed Hussein because Yazid had ordered me to kill him. He told me: either kill Hussein or I will kill you. I killed Hussein to save my own life.
Shirvani writes in al-Etehaf Be Hobb al-Ashraf:
لا يشك عاقل أن يزيد بن معاويه هو قاتل الحسين ، لأنه هو الذي ندب عبيدالله بن زياد لقتل الحسين.
(al-Etehaf Be Hobb al-Ashraf, P. 62)
No wise man doubts that Yazid Ibn Moaviye was the murderer of Imam Hussein (peace be upon him) and he was the one who made Obeidollah Ibn Ziyad to kill Imam Hussein (peace be upon him).
Can we still doubt that Yazid did not order to kill Imam Hussein (peace be upon him)?
Yazid had some virtues that remove his bad deeds:
فمن أين يعلم الإنسان أن يزيد أو غيره من الظلمة لم يتب من هذه أو لم تكن له حسنات ماحية تمحو ظلمة ولم يبتل بمصائب تكفر عنه وأن الله لا يغفر له ذلك ؟ مع قوله تعالى إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء.
(Menhaj al-Sannah, Vol. 2, P. 252)
Nobody knows that if Yazid and other oppressors have repented of his bad deed or not. Or maybe he did a good deed that removed his oppressions. Or he had to stand some disasters that were the atonement for his cruelty. Does not Allah forgive him? Since Allah has said: indeed I will never forgive atheism, but I will forgive anyone who I want.
What was said above were a few cases of Ibn Taymiyyah_ the founder of Wahhabism way of thinking_ insults to the family of the prophet (peace be upon him and his family). Once more we explain the meaning of “Nasebi” from Hassan Ibn Farhan al-Maleki point of view and let you judge.
النصب فهو كل انحراف عن على واهل البيت سواء بلعنه أو تفسيقه ، كما كان يفعل بعض بنى أمية أو بالتقليل من فضائله كما يفعل محبّوهم أو تضعيف الأحاديث الصحيحة في فضله أو عدم تصويبه في حروبه أو التشكيك فى شرعيّة خلافته وبيعته أو المبالغة فى مدح خصومه ، فهذا وأمثاله هو النصب.
(About saving Islamic history, P. 298. Publisher: al-Yamamah al-Sahfiyye institution, Jordan, 1418 AH)
Nasb is any kind of deviation of Ali (peace be upon him) and his family. The insults include: knowing them pagans, cursing them _ what some of Bani Omaye did_, belittling their virtues _what the followers of Bani Omaye did_, weakening the true narrations which were narrated for praising them, believing that Ali made mistake in his battles (as they believed that in battles, Moaviye, Aisha, and Khavarej were right, but Ali was wrong), doubting about the authenticity of the caliphate of Amir al-Momenin, or praising his enemies. All mentioned cases and other similar examples will be count as “Nasb”.
Peace upon those who follow guidance path
Answering to questions group, Hazrat Vali Asr research institute